■  •  •  V 


Public  Worship: 


Traditional :  Hebrew  ;  Christian ;  in  America,  past, 

present,  and  future. 


A  SERMON 


delivered  by  invitation  of  the  Rt.  Rev.  A.  Cleveland  Coxe,  D.D.,  LL.D-,  Bishop 
of  Western  New  York,  in  St.  Paul’s  Pro-Cathedral,  Buffalo, 

N.  Y.,  Wednesday  Evening,  May  24,  1893. 


BY 

The  Rt.  Rev.  George  F.  Seymour,  S.T.  D.,  LL.  D. 


Bishop  of  Springfield. 


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UTICA,  N.  Y. 

reprinted  from  The  Church  Eclectic. 


;  l  L  W/5^ 

PS'J.o3  73 

S  e  f  5U-  ■ 

For  the  Church  Eclectic. 

PUBLIC  WORSHIP. 


PREFATORY  NOTE. 


The  reason  for  the  preparation  and  preaching  of  the  following  Sermon  will  be  best 
given  by  the  subjoined  extradl  from  a  letter  addressed  to  me  under  date  Buffalo,  January 
2  ist,  1893,  by  a  Committee  of  the  Church  Club  of  the  above  named  city: 

“  The  Bishop  of  Western  New  York  desires  to  mark  the  Columbian  Year,  the  year  of 
the  advent  of  the  Standard  Prayer  Book,  with  an  official  and  authoritative  statement  of 
the  claims  of  the  American  Church.  To  this  end  the  Bishop  proposes  the  enclosed  series 
of  Cathedral  Sermons  to  be  delivered  in  St.  Paul’s  Church,  Buffalo,  N.  Y if  piaclicable 
between  Easter  and  July  1,  1893.  The  undersigned  by  the  direction  of  the  Bishop  ask 
you  to  give  one  of  these  Sermons,  and  if  quite  agreeable  the  one  assigned.” 

The  subject  assigned  drawn  out  into  detail  by  the  skilful  hand  of  the  Bishop  of  Western 


New  York,  was  as  follows : 

“  Public  Worship.  Traditional;  Hebrew;  Christian; 
and  future 

I  accepted  the  invitation,  and  as  it  was  intimated  that  the 
lished,  I  departed  from  my  habit  and  committed  my  thoughts 
at  his  request  I  have  my  manuscript  in  hand  to  place  at  the 
Editor  of  the  Eclectic. 

The  Sermon  was  delivered  in  St.  Paul  s  Church,  Buffalo, 
Diocese  of  Western  New  York,  Wednesday  Evening,  May  24 

Springfield,  III .  April  2,  1894. 


in  America,  past,  present , 

Sermons  were  to  be  pub- 
to  paper,  and  accordingly 
disposal  of  my  friend,  the 

the  Pro  Cathedral  of  the 
.  1893. 

George  F.  Seymour. 


“And  they  continued  steadfastly  in  the  Apostles’  ....  breaking  of  biead  and 
in  Prayers.” — Adis  ii.  42. 

IS  worship  a  lost  art?  One  may  well  ask  this  question,  as  he 
looks  away  from  Holy  Scripture  and  the  historic  Church  of  God 
to  the  ideals,  which  men  embody  in  practice  before  our  eyes  as  their 
conception  of  the  due  and  proper  way  by  which  the  creature  should 
approach  the  Creator. 

Worship  is  the  word,  which  describes  the  conscious  intercourse 
on  the  part  of  the  creature  with  the  Creator.  The  Creator  is  always 

conversant  with  creation,  the  entire  domain  is  beneath  His  Omniscient 
eye,  and  He  is  always  and  everywhere  cognizant  of  the  presence  of 
all  things.  But  this  is  not  the  case  with  us  in  our  relation  to  Him, 
who  made  us  at  the  first,  and  preserves  us  through  all  our  lives. 
Largely  in  point  of  time  and  of  necessity  largely,  we  are  away  from 
Him.  He  is  not  in  our  thoughts,  and  we  are  not,  by  intention  in 
His  Presence.  We  are  not,  we  cannot  be  constantly  waiting  upon 
Him,  visiting  Him  and  soliciting  His  recognition  of  us.  Our  finite 
existence  with  its  inexorable  necessities,  its  infirmities,  and  its  worse 
han  weaknesses,  its  sins,  forbids  perpetual  intercourse  with  the 


4 


Divine  Being.  At  the  best  and  in  the  highest  condition  of  spiritual 
development  we  can  only  from  time  to  time  consciously  place  our¬ 
selves  beneath  the  Eye  of  God,  and  when  we  do,  the  coming  to  Him, 
the  reaching  out  and  up  to  Him  is  called  worship.  The  conception 
of  creation^in  the  Presence  oi  its  Maker  is  magnificent.  Infinite 
condescension  on  the  one  side,  and  the  lifting  up  to  the  utmost 
limit  of  ability  in  praise  and  adoration  on  the  other,  towards  the 
Fountain  of  life  and  the  Parent  of  loveliness  and  joy. 

This  idea  of  universal  worship  is  mirrored  on  the  pages  of  Scrip¬ 
ture  in  giving  to  trees  and  plants,  and  wind  and  stoim,  snow  and 
hail,  and  mist  and  vapor,  and  sun  and  moon  and  stars  voices  to  join 
with  fishes,  beasts  and  birds  and  creeping  things  in  a  chorus  of  hal¬ 
leluiahs  and  hosannas  to  the  Almighty. 

Occasionally  in  the  Old  Testament  and  more  definitely  in  the 
New  glimpses  are  vouchsafed  us  of  the  worship,  which  is  and  shall 
be  pafd  to  God  by  Angels  and  Archangels  and  cherubim  and  sera¬ 
phim  and  the  spirits  of  just  men  made  perfedl  in  heaven.  The  idea 
is  the  same,  the  principles  involved  are  identical.  The  approsch 
of  the  creature  to  the  Creator  is  along  the  same  lines,  and  bears 
essentially  the  same  tribute,  whether  it  be  a  dew  drop  or  the  four 
and  twenty  elders  falling  before  the  throne.  The  central  idea  is 
wring.  The  lines  of  approach  are  the  lifting  up  of  the  creature 
through  and  by  the  best  member  which  it  has,  towards  the  source 

of  all  life.  ,  ,,1-1. 

The  forest,  the  field,  the  sea,  the  depths  beneath,  the  heights 

above,  the  animalculae,  which  populate  a  drop,  the  cattle  on  a  thou¬ 
sand  hills,  the  wild  beasts,  which  roam  the  mountains,  the  monsters 
of  the  deep,  the  stars  in  their  courses,  the  holy  men  and  women, 
who  are  set  before  us  as  examples, the  higher  intelligences, who  are  the 
special  ministers  of  Jehovah,  are  gathered  by  the  scenic  representa¬ 
tions  of  Holy  Scripture  painted  by  the  divine  hand,  into  one  grand 
assembly,  and  all  are  harmonized  by  one  idea,  the  idea  of  giving 
glory  to  God,  and  unified  by  one  spirit,  the  spirit  of  adoration  and 
praise.  There  is  no  blot  upon  this  panorama  of  beauty  as  it  is  un¬ 
rolled  and  developes  its  increasing  glories  until  the  zenith  is  reached 
in  the  Apocalypse,  where  language  and  imagery  fail  to  set  before 
us  the  splendor  and  magnificence  of  the  everlasting  worship  of  the 
skies  It  is  giving,  giving,  giving,  outgoing,  outpouring,  uprising, 
this  and  only  this  from  first  to  last,  from  the  beginning  to  the  end. 
The  music  is  set  to  one  key  throughout  from  the  birth  of  creation, 
“  when  the  morning  stars  sang  together,  and  all  the  Sons  of  God 
shouted  for  joy,”  (Job  xxxviii.  7,)  until  time  shall  be  no  longer,  and 
the  song  of  the  Lamb  shall  lift  the  praises  of  the  redeemed  universe 

forever  and  ever  to  the  great  white  throne. 

The  historic  Church  of  Christ  preserves  this  ideal.  The  ancient 
liturgies  set  before  us  the  worship  of  Christians  East  and  West  from 
the  days  when  the  first  believers  “  continued  steadfastly  in  the  Apos¬ 
tles’  breaking  of  bread  and  in  prayers”  down  to  the  present  hour. 
Accretions  have  been  permitted  and  sanftioned  in  some  quarters 
marring  these  Liturgies  with  many  and  serious  errors ;  and  transpo- 


5 


sitions  and  changes  have  been  made  in  others,  disfiguring  composi¬ 
tions,  which  in  their  origin  are  more  than  human,  but  notwithstand¬ 
ing  all  that  is  amiss  in  teaching  and  arrangement,  the  central 
pervading  idea  remains  clear  and  conspicuous,  and  it  is  the  idea 
of  Holy  Scripture  embodied  and  applied  under  the  conditions  of 
approach  to  God  through  the  incarnate  Lord ,  and  the  crucified  Re¬ 
deemer;  it  is  the  idea  of  giving ,  of  going  out  to  God  with  something 
in  our  hands  to  offer.  Is  this  the  idea,  which  fills  the  minds  of  our 
American  people,  when  they  go  up  to  the  House  of  God  to  worship  ? 
Are  these  the  lines  along  which  their  hearts  and  souls  go  out,  if  they 
go  out  at  all  from  themselves,  to  meet  in  holy  converse  their  Maker, 
and  Redeemer,  and  SanCtifier?  As  we  look  at  our  congregations, 
gathered  ostensibly  to  wait  upon  the  Lord,  and  present  themselves 
before  Him,  do  they  exhibit,  even  the  most  devout  of  them,  any 
conscious  apprehension  of  His  Presence,  and  of  their  true  and  dut’ful 
relation  to  that  Presence  ?  Are  they  not  sitting  on  their  seats  as 
though  they  were  in  a  concert  hall,  or  a  ledlure  room  ?  Do  they 
not  listen  to  prayers  as  if  they  were  sermons  ?  And  are  not  the 
praises  and  the  notes  of  the  organ  regarded  as  the  music  of  the 
opera  ?  Do  not  our  people  practically,  I  mean  the  great  mass  of 
them,  absolutely  reverse  the  conception  of  the  worship  of  God  as 
set  before  us  in  the  Holy  Scripture  and  the  historic  Church  of 
■Christ  ? 

God  gives  us  all.  He  creates  us,  He  preserves  us,  “  He  opens 
His  hand,  and  fills  all  things  living  with  plenteousness,”  He  gives 
us  His  only  begotten  Son  to  be  our  Saviour,  He  calls  upon  us  to 
approach  Him^with  prayers,  and  alms,  and  oblations  and  offerings, 
He  lifts  us  up  to  the  lofty  plane  of  givers  by  giving  us  of  His  own, 
even  to  the  extent  of  “  His  dearly  beloved  Son,”  and  commanding 
us  to  give,  and  filling  us  by  His  Spirit  with  such  delight  in  the 
contemplation  of  His  majesty  and  mercy  and  love,  that  we  forget 
ourselves,  and  are  absorbed  in  one  feeling,  which  reaches  our  lips 
in  the  cry  of  gratitude,  “  We  thank  Thee  for  Thy  great  glory.” 
This  is  what  God  does  for  us,  and  this  is  what  God  requires  of  us 
to  wait  upon  Him  with  His  own,  and  give  Him,  that  He  may  thus 
exalt  us  to  be  like  Himself  in  giving,  the  gifts,  which  He  puts  into  our 
hands  to  offer,  and  to  lift  our  whole  being  in  adoration  and  praise 
and  thanksgiving  to  Him.  This  is  worship  in  its  true  conception 
and  idea  as  the  Bible  uniformly,  without  exception,  presents  it,  and 
as  the  Apostles’  Eucharist  and  Liturgy  embody  it  and  hand  it  down 
to  us.  In  view  then  of  what  we  ordinarily  see  and  hear  around  us 
in  what  are  called  the  assemblies  of  the  faithful,  is  it  surprising  that 
the  inquiry  rises  with  more  than  pain,  with  anguish  and  dread  to 
the  lips,  ‘‘is  worship  a  lost  art?”  Has  its  root,  its  central,  its  per¬ 
vading  idea  faded  out  from  the  knowledge  of  men?  It  would  seem 
so.  The  prevalent  conviClion  appears  to  be  that  the  creature  pre¬ 
sents  himself  before  God  to  receive.  God  scarcely  condescends, 
that  is  not  the  word,  God  comes  to  meet  man,  that  He  may  either 
dire6lly  give,  or  allow  Himself  to  be  made  the  agent  through  which 
favours  and  benefits  are  bestowed.  The  symbolism  of  the  buildings 


6 


their  furniture  and  its  arrangement,  the  services  in  their ^truflure 

riiS,  ihiSpm»w  .Mr  SS'S 

it  mode™” X’tripWr.l, 

have  carried  man  away  from  the  past,  a  -  P  and  a  ud 

justified  him  in  his  own  eyes  in  paving  ff  ^  ^ 

look  even  in  the  presence  saints  of  all  ages  hitherto 

apostles  and  prophHs  of  came  empty,  they  fell  upon 

in  his  relation  to  God.  }  ,  owed  heads  They  hum- 

their  knees,  or  stood  with  re^/fXmseWes  unworthy  of  the  least 

and  frame  of  mind.  He  begrudges  t  P  .  f  originai 

Sacraments  are  out  of  his  thougtits  as  w  ^  f  God  on  the 

useless.  His  attitude  toward  any  public =  strongly  of  pat- 

part  of  menH  that  of  pure  sdfishn^  g  favors  .  ^  ;f  V  P  fa 

ronage  This  is  a  »  t  yv  confronts  ug  and  appals  us  on 

painted  from  life.  The  d  d  ^  so.caUed  religious  literature 

everv  hand,  and  a  large  se  mnreotion  ol  the  true 

of  the  day  inculcates  and  approves  such  a  conception 

relation  and  duty  of  mankind  to  God.  gpeaacle  of  man’s 

Let  us  then  look  away  from  such  s i  distress. ng  spe^  ^ 

ignorance  and  P^XuuT.deS^ of  womhip ;  and  fortified  by  this 
Church,  as  presenting  i  pvqmole  strive  by  our 

divine  instruaion  enforced  y '  Pr®“p  co„njtion  of  what  worship 
influence  to  bring  men  back  to  t.hc  ;fted  appr0aches  to  God. 
truly  is,  and  to  its  praft.ce  m  their ^pemiittea  PP  find  unani. 

w“fh  “he"  Ue  love  and  care  h,.«  made  for 

such  approaches  in  holy  worship.  than  the 

Man  when  innocent  before  the  fall  was  a  l.tue 
angels,  but  as  the  angels  in  his  relation  to  Uoa,  ne 


7 


God’s  presence  with  joy  and  gladness  and  holy  fear ;  no  shadow 
rested  on  him,  no  sin  lay  at  his  door;  he  was  free  to  come  and 
while  he  veiled  his  face,  and  felt  an  awful  apprehension  of  His 
majesty  and  glory,  still  he  loved,  yearned  to  be  with  God.  It  was 
only  when  man  fell  that  God  had  need  to  inquire,  “  where  art  thou  ? 

It  was  only  after  man  became  a  sinner,  that  he  hid  himself  from  tne 
presence  of  God,  and  knew  that  his  nakedness  revealed  his  shame. 
Before  there  was  the  disparity,  the  infinite  interval  between  the  Cre¬ 
ator  and  the  creature,  but  it  was  bridged  over  by  the  condescending 
love  of  the  Maker,  and  the  uprising  overflowing  gratitude  of  the 
recipient  of  this  love.  The  angelic  worship  sketched  by  St.  John 
as  offered  in  heaven  brings  back  to  us  in  ideal  the  nature  and  chat- 
adler  of  the  intercourse  of  man  with  God  in  his  innocence  in  Eden. 
It  was  the  outgoing  of  thanksgiving  and  praise,  the  lifting  up  of  the 
entire  being  in  adoration,  the  pouring  forth  of  love  as  the  expiession 
of  the  soul’s  whole  life  in  the  energy  of  giving  to  God  the  tribute 
due  to  His  blessed  Presence.  Paradise,  man’s  first  dwelling  place 
on  earth,  displayed  on  every  side  the  perfection  of  beauty,  but  the 
•crown  of  all  this  loveliness  was  the  conscious  leadership  of  man  in 
the  chorus  of  praise,  which  ascended  from  creation  in  all  its  grada¬ 
tions  to  the  Creator,  Who  had  just  pronounced  it,  as  He  icsted  fiom 
His  work,  “  Very  good.”  There  was  no  pain,  no  throb  of  anguish, 
no  groan,' no  blot,  or  blemish  or  any  such  thing.  It  was  the  morn- 
ing  fresh,  and  pure,  and  innocent.  It  knew  no  evil.  It  was  the 
day  which  the  Lord  had  made,  and  all  things  rejoiced  and  were 
glad  in  it.  But  that  Eden  was  not  to  last  forever,  it  was  destined 
quickly  to  fade  from  view,  and  to  linger  as  the  earliest  memory 
of  Earth,  and  to  remain  as  a  prophecy  of  what  was  to  be  in  the  far 
off  future,  when  its  scenery  would  be  a  suggestion  of  a  more  glorious 
reality,  and  its  joys  and  blessedness  would  have  passed  into  the 
eternal  happiness  and  glory  of  heaven.  _  Meanwhile  between  lies 
man’s  night  of  sin,  sorrow  and  death,  or  if  one  chooses  to  measure 
human  history  by  days,  they  are  not  the  days  “  which  the  Lord  hath 
made,”  but  the  days  which  man  makes ,  and  he  cannot  rejoice  in 
them  with  any  lasting  joy,  nor  be  glad  in  them  with  any  gladness 
which  will  abide.  Man  fills  them  full  with  his  own  thoughts  and 
words  and  deeds,  and  they  gather  blackness,  and  become  as  night 
in  contrast  with  the  beginning  and  the  end,  the  Eden  behind  us 
bright  with  God’s  Presence  and  man’s  innocence,  and  the  heaven 
before  us  radiant  with  God’s  glory  and  the  lustrous  beauty  oi  the 
angelic  hosts  and  the  spirits  of  just  men  made  perfect.  The  worship 
in  both  cases  is  alike  in  charadler,  but  different  in  its  exaltation  in 
degree,  and  measure  of  excellence.  It  is  the  giving  adoration  and 
praise,  and  thanksgiving  and  honor  and  glory  to  God.  There  is 
no  asking,  beseeching,  praying.  There  was  in  Eden,  and  there  will 
be  in  heaven  no  need  of  anything;  there  was,  and  theie  will  be  no 
present  evil  to  cause  unrest ;  there  was,  and  there  will  be  no  threat¬ 
ened  danger  to  be  dreaded.  The  only  yearning  was  and  will  be 
the  craving  for  more  capacity  to  love,  the  desire  for  enlarged  ability 
to  increase  the  volume  of  thanksgiving  and  praise,  the  giving  one  s 
sell  and  all  that  he  is  and  has  in  worship. 


8 


We  have  then  the  first  and  the  last,  the  beginning  and  the  endr 
the  Eden  of  our  first  parents  and  the  Heaven  of  redeemed  and  glo¬ 
rified  humanity  before  us  in  their  worship,  and  its  essence,  its  heart 

and  soul  and  life  is  giving. 

And  now  we  pass  to  what  lies  between,  our  present  world  as  we 
know  it,  and  as  man  has  known  it  from  the  fall,  and  will  know  it 
until  the  judgment,  and  we  are  to  inquire  as  to  the  changes,  which 
sin  has  wrought  in  worship.  The  fall  altered  the  conditions  of 
man’s  existence.  He  himself  became  unclean.  Shame  covered  his 
face,  fear  filled  his  heart  He  fled  from  the  presence  of  Goa,  and 
sought  the  darkness,  he  hid  himself.  He  sewed  fig  leaves  toget  er 
to  cover  his  nakedness.  Whether  nature  felt  the  pang  of  sin  or  not, 
it  has  always  been  true  since  the  fall  that  the  earth  has  been  under 
the  curse  of  God,  it  could  always  be  said  as  St.  Paul  affirmed,. 
“  that  the  whole  creation  groaneth  and  travaileth  in  pain  together 
until  now.”  Evil  was  not  only  within  man  s  person  and  shame 
without,  but  evil  was  abroad  in  the  world,  in  the  ground  beneath 
his  feet,  in  the  air  he  breathed,  the  food  he  ate,  the  water  he  drank. 
Mildew,  storm,  tempest,  pestilence,  fire  and  flood  were  a  constant 
menace.  Dangers  thickened  along  his  path.  Disease,  famine  and 
the  sword  were  frequent  visitors.  Death  confronted  him,  and  its 
sting  filled  him  with  many  sorrows,  and  made  him  horribly  afraid. 
The  contemplation  of  these  fads  suggests  the  altered  conditions 
under  which  man  stood  to  his  Maker  after  sin  entered  into  the 
world,  from  those,  which  marked  his  relation  before.  He  had  e- 
come  unclean,  and  needed  to  be  cleansed  and  covered  in  order  to 
be  fit  to  appear  before  his  God.  Wants  many  and  urgent  pressed  upon 
him  for  supply.  Pains  and  sorrows  and  sins  weighed  upon  him  and 
pierced  him  with  anguish.  The  future  near  and  more  renjote  dis¬ 
tressed  him  with  apprehensions  of  coming  woes.  He  had  no  power 
of  himself,  to  help  himself  he  was  undone.  He  feared  to  seek  God  s 
presence,  and  yet  he  could  not  remain  away.  How  should  he  come  . 
There  must  be  cleansing,  there  must  be  sacrifice  and  atonement  for  sin, 
there  must  be  prayer  in  all  its  varieties  of  purpose,  and  these  are 
additions  to  the  worship  of  the  innocent  in  Paradise  and  the 
righteous  in  heaven.  These  with  the  permanent  elements  of  praise 
and  thanksgiving  and  adoration  constitute  the  worship  of  sinners 
in  our  present  estate  in  this  mortal  life.  Our  approach  to  God  then 
so  free  and  open  once,  so  full  of  joy,  is  blocked  now  by  sin  and  the 
fruits  of  sin,  and  help  must  come  to  give  us  access  to  God,  or  we 
must  be  forever  shut  out  from  His  presence  and  the  glory  of  his 
power.  God  comes  Himself  to  give  us  this  help.  Tradition  dim 
and  uncertain  whispers  at  first  like  the  notes  of  the  Aeolian  harp 
heard  at  intervals,  “  God  is  with  us,  God  shows  the  way  God  is  the 
wav  ”  and  then  the  whisper  waxes  stronger  in  sound,  and  is  audible 
and  steady  and  clear  in  articulate  speech  in  Jewish  rite  and  service 
and  sacrifice,  and  then  “  the  Desire  of  all  nations  comes  and  gathers 
up  into  Himself  all  prophecies,  and  traditions  and  types,  and  fills 
the  world  with  the  proclamation  of  love,  “  Before  Abraham  was  I 
am  ”  “  I  am  Alpha  and  Omega,”  “  I  am  the  way,  the  truth  and  the 


9 


life.”  And  the  eye  of  St.  John  sees  for  us  and  tells  us  in  a  sentence 
the  whole  story  of  cleansing  and  atonement  and  redemption  of  the 
human  race,  when  he  says  he  saw  in  heaven  the  Lamb  of  God  in 
the  midst  of  the  throne  “  slain  from  the  foundation  of  the  world.” 
The  Seed  of  the  woman,  the  Seed  of  Abraham,  the  Seed  of  David, 
the  Child  of  Bethlehem,  the  Prince  of  peace,  Jesus,  Emmanuel,  “God 
with  us  ”  is  the  fountain  opened  for  sin  and  uncleanness,  “  the  Lamb 
of  God,  who  taketh  away  the  sin  of  the  world,”  the  full  perfect  and 
sufficient  sacrifice,  oblation  and  satisfaction  for  the  sins  of  the  whole 
world,”  “the  resurreftion  and  the  life,”  “  the  King  immortal,  invisible, 
the  onlv  wise  God,”  who  ascends  in  our  sight  to  His  throne  on  the 
right  hand  of  the  eternal  Father,  and  “opens  the  Kingdom  of  heaven 
to  all  believers.”  He  is  the  gift  of  God  to  fallen  man,  the  gift  of 
gifts,  the  gift  which  comprehends  and  implies  all  other  gifts. 
He  is  placed,  He  places  himself  in  our  hands,  in  our  hearts 
and  souls,  if  we  will  receive  Him,  and  washes  us  with  His  own  blood, 
and  sandlifies  us  with  His  Spirit,  and  shelters  us  with  His  presence, 
and  comes  in  His  own  special  and  blessed  way,  and  dwells  in  us, 
and  lifts  us  up  to  dwell  in  Him.  Thus  God  opens  the  way  for 
fallen  man  laden  with  sins  to  find  access  to  Him,  thus  He  covers 
his  nakedness,  and  quenches  his  shame,  thus  he  pardons  his  trans¬ 
gressions  and  opens  his  lips  with  praise,  thus  He  fills  him  with  good 
things  and  provides  him  with  oblations  to  offer,  even  the  Body  and 
Blood  of  His  Only  Begotten  Son. 

Tradition  comes  down  to  us,  and  it  is  rooted  in  what  God  did  for 
man,  after  the  fall,  to  cover  his  nakedness  and  hide  his  shame.  The 
foundation  on  which  this  superstructure  is  built,  seems,  perhaps,  very 
inadequate  at  first,  but  the  more  we  examine  into  the  subject,  the 
more  substantial  it  seems,  until  at  length  we  are  convinced  thatsacri- 
fice,  even  to  the  shedding  of  blood  and  the  death  of  the  victim  is  by 
God’s  appointment  and  instruction  the  essential  feature  of  worship  for 
a  fallen  creature  acceptably  to  offer.  It  is  allowed  with  almost  uni- 
iversal  consent,  that  the  great  primal  truths,  which  all  nations  hold  in 
common,  embedded  in  their  mythology  and  superstitions,  hidden 
beneath  their  romance  and  fable,  and  dressed  up  and  often  degraded 
in  their  poetry,  are  the  legacy  of  Eden,  the  wealth  of  supernatural 
knowledge  with  which  God  endowed  man  ere  He  “  sent  him  forth 
to  till  the  ground  from  whence  he  was  taken.” 

So  reasonable  a  supposition  explains  the  unity  of  primal  idea,  or 
root  abstraCt  truth,  which  lies  at  the  bottom  of  the  most  diverse 
myths  and  fables  and  stories  and  superstitions,  which  develope  the 
beliefs  of  different  nations  touching  man’s  origin,  his  future  destiny, 
his  relation  to  the  powers  above  him,  and  his  door  of  access  and 
plea  for  reconciliation.  Sacrifice,  and  bloody  sacrifice,  was  one  of 
the  primal  truths,  we  may  say  the  central  primal  truth,  which  God 
revealed  to  man,  as  the  atonement,  the  way  back  to  peace  and  hap¬ 
piness  from  sin  and  misery  and  death.  The  coats  of  skins  with 
which  God  clothed  the  man  and  the  woman,  imply  the  shedding 
of  blood,  the  taking  of  life  as  an  offering  for  sin,  and  the  revelation 
of  a  truth  to  our  first  parents,  which  was  to  pass  from  them  to  Cain 


and  Abel,  and  to  Noah  and  his  sons,  and  the  patriarchs,  and  to 
Israel,  and  the  Gentiles,  and  to  permeate  the  race,  and  reach  its  true 
expression  and  consummation  in  the  one  full,  perfect  and  sum- 

cient  sacrifice  of  Christ  upon  the  cross. 

In  this  view  of  the  origin  of  the  idea  that  “  without  the  shedding 
of  blood  there  is  no  remission  of  sin,”  we  have  an  adequate  and  sat- 
isiactory  explanation  of  the  different  manner  in  which  God  treated 
the  offering  of  Cain,  and  of  Abel,  refusing  the  one  and  accepting  the 
other.  “  Cain  brought  of  the  fruits  of  the  ground  an  offering  unto  the 
Lord.  And  Abel,  he  also  brought  of  the  firstlings  of  his  flock,  and 
of  the  fat  thereof.  And  the  Lord  had  respeft  unto  Abel  and  to  his 
offering  ;  but  unto  Cain  and  to  his  offering  He  had  not  respect. 

^Caim  Cwould  seem,  refused  to  obey  ;  he  declined  to  profit  by 
instigation,  he  was  wise  in  his  own  conceit,  and  he  felt  that  the 
fruits  of  the  ground,  though  it  had  been  cursed  as  a  punishment  tor 
sin,  were  an  offering  meet  and  apt,  and  all-sufficient  for  God.  He  ig¬ 
nored  sin  and  its  penalty  death,  and  doubtless,  in  the  light  of  reve¬ 
lation  for  God  must  have  spoken  when  He  clad  Cain's  parents  with 
the  vesture  of  slain  beasts,  and  told  them  that  blood  alone,  suner- 
ing  even  to  the  forfeit  of  life,  could  cleanse  the  sinner  and  clothe 
him  with  righteousness.  Amid  the  light  of  such  knowledge  made 
known  from  above,  Cain  closed  his  eyes  to  what  seemed  to  him 
unnecessary,  distressing,  barbarous,  cruel,  and  chose  what  he  deem¬ 
ed  a  more  excellent  way,  and  so  he  came  with  a  bloodless  offering 
and  turned  his  back  upon  the  cross,  and  the  promise  that,  ‘  the  seed 
of  the  woman  should  bruise  the  serpent’s  head."  Cain  became  the 
leader  of  the  optimists  of  earth,  of  those,  who  fail  to  see  or  will  not 
see  the  awfulness  of  sin,  the  reality  of  evil,  and  the  misery  of  hell. 
They  have  much  to  say  against  vicarious  suffering,  and  plant  them¬ 
selves  upon  love,  good  will,  pleasant  things  and  lovely,  human  pro- 
crress  the  fruits  of  the  earth,  luscious  and  fragrant  and  beautilu  . 
They  are  good  natured  and  high-toned  and  generous,  and  revolt 
from  blood  shed  in  sacrifice,  whether  it  be  Abel’s  lamb,  or  the 
Lamb  of  God,  which  always,  from  the  first  Cam  to  the  Cains  of  the 
present  day,  wounds  their  pride,  and  they  do  not  hesitate  to  she 
their  brother’s  blood.  They  bring  themselves  by  deliberately  and 
presumptuously  refusing  the  crucified  Redeemer,  under  the  curse  of 
God,  and  sink  into  brutishness  and  worldhness  and  sensuality. 
They  go  out  from  the  presence  of  God,  and  seek  to  recover  a  fallen 
world  by  their  own  efforts  and  contrivances  and  labours  in  human 
progress.  In  Cain  the  divine  curse  fell  upon  man  diredly,  and  un¬ 
der  the  awful  shadow  of  this  curse,  these  Cams,  these  optimists, 
these  prophets  of  good  things,  these  men  of  soft  manners,  and  gen¬ 
erous  sentiments,  and  smooth  words  and  of  many  inventions,  bring 
themselves,  by  refusing  with  the  first  Cain  the  blood  of  sacrifice  and 

the  death  of  the  vidirn  as  the  propitiation  for  sin 

Abel  comes  in  dutiful  obedience  to  God  with  the  firstlings  of  his 
flock  slain  in  sacrifice  as  his  offering,  and  God  accepts  him.  He, 
too,  becomes  a  leader,  and  His  followers  are  catalogued  by  an 


Apostle  as  the  army  of  faith,  and  his  name  is  linked  with  One  of 
whom  only  it  could  be  said  that  the  blood,  which  He  shed,  “  speak- 
eth  better  things  than  that  of  Abel.”  This  union  of  Christ  with 
Abel  is  the  key,  which  unlocks  the  secrets  of  sacrifice  in  the  way 
all  along,  which  lies  between.  It  binds  together  in  one  volume  the 
story  of  bloody  offerings,  and  explains  the  mystery  of  suffering  and 
death  as  the  road  to  happiness  and  the  door  of  life. 

The  first  sacrifice  and  the  last  proclaim  the  same  truth,  but  the 
last  speaketh  better  things  than  the  first  because  it  is  the  real  voice 
of  which  the  first,  and  all  that  were  heard  in  the  centuries  between 
were  the  echoes,  it  is  the  blessed  substance  of  which  they  were  but 
the  shadows.  It  made  good  to  men  and  fulfilled  that  which  they 
only  promised.  But  their  promise  implied  faith  in  the  fulfilment, 
and  the  efficacy  of  the  reality  was  imparted  to  the  shadows.  The 
last  was  the  one  full,  perfedl  and  sufficient  sacrifice,  oblation  and 
satisfa&ion  for  the  sins  of  the  whole  world,  and  so  it  was  fruitful  in 
all  needed  blessings  for  sinners,  from  righteous  Abel  to  the  end, 
and  filled  with  the  only  virtue  it  possessed,  and  that  was  enough, 
the  blood  of  bulls  and  of  goats,  which  in  itself  can  never  take  away 
sin,  but  which,  through  the  underlying  sacrifice,  the  Lamb  of  God, 
stretched  upon  the  cross  beneath,  cleanseth  from  all  sin,  and  maketh 
those  who  offer  fit  to  appear  before  their  God. 

How  easy  it  is  to  travel  then  under  the  leadership  of  Abel,  whose 
offering  God  respedled  ;  with  Noah  as  he  comes  fiom  the  aik  into 
a  new  world,  as  it  were  after  the  flood,  and  as  his  first  recorded  act, 
builds  an  altar  unto  the  Lord,  and  offers  burnt  offerings  thereon, 
and  wins  God’s  blessing  for  himself  and  mankind  ;  with  Abraham 
as  he  binds  Isaac,  and  lays  him  upon  the  altar  on  the  wood,  and 
stretches  forth  his  hand  to  slay  his  son  ;  with  Isaac  at  Beersheba, 
and  Jacob  at  Bethel,  with  the  children  of  Israel  in  Egypt,  and 
Moses  and  Aaron,  the  Priest  of  the  Lord,  and  the  judges  and  pro¬ 
phets  reaching  down  to  him,  whose  voice  is  still  heard  in  our  as¬ 
semblies,  saying,  “  From  the  rising  of  the  sun  even  unto  the  going 
down  of’  the  same,  My  Name  shall  be  great  among  the  Gentiles, 
and  in  every  place  incense  shall  be  offered  unto  My  Name,  and  a 
pure  offering,  for  My  Name  shall  be  great  among  the  heathen, saith 
the  Lord  of  hosts.”  Thus  does  the  old  pass  into  the  new,  and  thus 
does  Abel’s  offering  “of  the  firstlings  of  the  flock,  and  of  the  fat 
thereof”  unite  the  acceptable  worship  of  primeval  man  with  the  of¬ 
fering  made  tor  man  in  the  fulness  of  time  by  the  Lamb  of  God, 
“  who  taketh  away  the  sins  of  the  world.”  Thus  does  bloody  sacti- 
fice,  self  surrender  to  the  utmost  limit,  to  the  giving  up  life  itself,  reach 
its  consummation  and  fulfilment  on  the  cross.  Thus  does  the  blood 
which  speaketh  better  things  than  that  of  Abel,  conclude  forever 
the  slaughter  of  beasts  in  sacrifice,  and  leave  the  eucharistic  offering 
of  bread  and  of  wine  to  show  forth  the  Lord’s  death  till  He  come, 
and  to  present  and  apply  the  benefits  of  His  passion  to  all  penitent 

souls,  even  unto  the  end  of  the  world. 

The  first  believers  in  Christ,  the  fruits  of  St.  Peter  s  preaching  on 
the  day  of  Pentecost,  continued  steadfastly  in  the  Apostles  bieak- 


12 


ing  of  bread  and  in  prayers.”  The  apostolic  worship,  it  is  too  early 
yet  to  call  it  Christian,  is  evolved  out  of  the  Jewish,  and  carries  it 
up  into  Christ,  the  Great  High  Priest,  who  has  ascended  into  the 
Holy  of  Holies,  even  heaven  itself,  to  appear  before  the  Eternal 
Father  with  His  own  body,  and  His  own  blood,  offered  upon  the 
altar  of  the  Cross  for  all  mankind.  There  “  He  ever  liveth,”  says 
the  Apostle,  “  to  intercede  for  us.”  There  in  our  manhood  worship 
reaches  perfection,  and  He  is  there  in  the  presence  chamber  of  the 
King  of  Kings,  that  He  may  prepare  a  place  for  us,  as  He  promisedr 
and  may  make  us  ready  by  His  grace  bestowed  in  acceptable  wor¬ 
ship  here,  to  occupy  that  place  and  join  with  all  the  Company  of 
Heaven  in  saying,  “  Holy,  Holy,  Holy,  Lord  God  of  Hosts,  heaven 
and  earth  are  full  of  Thy  glory,  glory  be  to  Thee,  O  Lord  Most 
High.” 

This  worship,  “  the  breaking  of  bread  and  the  prayers,”  quickly 
enshrined  itself  in  the  Liturgy,  which  was  in  the  hands  of  believers 
in  Christ,  doubtless  before  they  had  a  written  Gospel,  or  a  s’.ngle 
Epistle.  The  New  Testament  comes  as  a  gift  from  the  Blessed 
Spirit  to  men  who  already  had  the  Creed,  and  the  Sacraments  and 
the  worship  of  the  Church  in  possession  and  in  actual  use,  as  a 
guarantee  to  after  ages  that  the  trusts  transmitted  were  preserved 
entire  and  undefiled,  and  as  a  test  to  try  them  and  restore  them  to 
purity,  if  they  became  corrupt. 

The  Liturgy,  like  the  blessed  Gospel,  assumes  a  fourfold  formy 
as  the  first  ages  present  it  to  us.  There  is  but  one  Gospel,  the  good 
news  of  Jesus  Christ.  He  is  the  Gospel  for  the  four  points  of  the 
compass,  for  the  entire  circle  of  humanity ,  as  St.  Matthew,  St. 
Mark,  St.  Luke  and  St.John  proclaim  Him  to  all  mankind,  so  there 
is  but  one  Liturgy  lifting  up  the  hearts  and  souls  of  men  to  God  in 
the  service  of  the  Lord’s  appointment,  “  the  breaking  ot  bread,  but 
it,  like  the  holy  Gospel,  has  four  faces ,  looks  in  four  directions, 
meets  the  special  characteristics  of  all  mankind  with  the  same  offer¬ 
ing,  the  same  pleading,  the  same  thanksgiving.  The  peail  of  great 
price  is  the  same  in  all,  the  setting  is  different  ;  the  substantial  bles¬ 
sings  are  identical,  the  wrappings,  which  envelope  them  vary ,  the 
bread  and  wine,  the  Body  and  the  Blood,  the  confession  and  prayer, 
the  praise  and  thanksgiving  are  alike  present  in  all,  but  the  drapery 
which  clothes  them  changes  in  detail  of  arrangement  and  adjust¬ 
ment.  The  breaking  of  the  bread  and  the  prayers,”  as  bearing 
the  Apostles’  name  and  authority,  constitute  the  essence  and  the 
form  of  worship  appointed  and  commanded  by  the  Lord  himself, 
for  sinners  on  earth  until  He  come.  It  is  the  service,  which,  like 
Him,  who  is  its  substance,  its  heart,  its  life,  makes  all  holy  things 
one,  and  draws  all  things  to  itself  as  their  centre.  Christ  is  the  light  Oi 
Scripture,  He  shines  in  Genesis,  in  the  creation,  and  in  the  fall,  He  is 
the  sanClion  of  the  Law,  He  illumines  the  Psalms,  He  is  the  subjeCt 
of  prophecy,  He  lifts  up  in  the  Gospel  the  light  of  His  countenance 
upon  us,  He  is  the  logic  and  the  theology  of  the  Epistles,  and  He 
fills  the  Apocalypse  with  the  glory  of  God  and  of  the  Lamb.  So 
the  Sacred  Liturgy  in  itself  and  the  accretions,  which  it  has  taken 


13 


on  as  homogeneous  to  itself,  unifies  all  worship,  and  strikes  its  roots 
into  the  dispensations  of  the  past,  and  gives  us  a  foretaste  of  and 

anticipates  the  glory  and  bliss  of  Heaven. 

The  blood  of  sacrifice  is  in  the  Eucharist,  the  precious  blood,, 
which  cleanseth  from  all  sin,  and  prepares  the  comers* there  unto  to 
appear  acceptably  before  their  God.  It  speaketh  better  things  than 
that  of  Abel,  since  from  it  Abel’s  firstlings  of  his  flock  and  all  their 
viaims  slain  for  the  altar  derive  their  value,  and  receive  the  ex¬ 
planation  of  their  suffering  and  death. 

The  bread  and  wine  of  Melchisidek  are  there,  because  the  sin 
offering  and  the  burnt  offering  have,  by  the  shedding  of  blood,  re¬ 
mitted  the  curse,  which  rested  on  the  ground  and  purged  its  fruits, 
the  gifts  of  the  harvest  and  the  vintage,  so  that  they  become  meet 
for  an  offering  of  thanksgiving  unto  God,  and  the  ministers  of  the 
highest  blessings  unto  the  soul  of  man,  even  the  Body  and  Blood 
of  the  crucified  Redeemer. 

Prayer  is  there,  which  asks  for  pardon  for  one’s  self ;  Intercession 
is  there,  which  pleads  for  others ;  Pleading  is  there,  which  begs,  if  it 
be  God’s  will,  that  present  evil  may  be  removed  ;  Entreaty  is  there, 
that  dangers  and  trials  which  threaten  may  be  warded  off  \  Thanks¬ 
giving  is  there,  which  pours  forth  gratitude  for  mercies  received  ; 
Adoration  is  there,  which  contemplates  with  inexpressible  delight 
the  glory  of  God.  Simple  yet  grand,  brief  yet  comprehensive,  tell¬ 
ing  the  story  of  man’s  undoing  and  man’s  ledemption,  prayer  and 
praise,  and  thanksgiving  in  adtion  as  well  as  in  speech  ;  the  Blessed 
Eucharist  is  the  divine  drama,  which  presents  what  is  real,  and 
makes  the  past  and  the  present  and  the  future  one  in  the  peace  of 
God,  which  passeth  all  understanding,  and  sheds  its  blessing, even  the 
blessing  of  the  Father,  the  Son,  and  the  Holy  Ghost,  upon  all  man¬ 
kind. 

Around  the  Eucharist  cluster,  as  grapes  upon  the  stem,  since  they 
grow  out  of  it, 'the  fasts  and  the  festivals  of  the  sacred  year.  The 
Passover  is  there,  since  Christ  our  Passover  is  sacrificed  for  us ; 
Pentecost  is  there,  for  the  Holy  Ghost  descends  and  fills  the  fruits 
of  the  earth  with  the  riches  of  heaven  ;  Christmas  is  there,  because 
in  every  celebration  Christ  renews  to  us  the  privilege  vouchsafed 
the  shepherds  of  Bethlehem,  the  wise  men  of  the  East  and  Anna 
and  Simeon  from  the  Temple.  We  may  approach  and  worship,  we 
may  present  our  gifts,  we  may  take  the  Holy  Child  up  in  our  arms, 
nay,  we  may  dwell  in  Him,  and  have  Him  dwell  in  us,  and  sing  our 
Nunc  Dimittis.  The  Holy  Eucharist,  the  Sacrament  of  many  names, 
fulfills  at  once  the  offices  of  the  tabernacle  and  ofthe  temple  ;  it  is  the 
place  of  meeting  where  God  comes  to  meet  us,  and  we  go  out  to  meet 
God.  It  is  in  the  midst  of  the  tribes,  and  is  four-sided,  and  so  faces 
all  and  turns  away  from  none.  It  shelters  the  divine  Presence, 
while  it  reveals  It.  It  is  fixed  in  position,  and  yet  it  travels  all  over 
the  earth  It  makes  every  spot  where  it  is  celebrated  the  Holy  City, 
and  thither  men  turn  with  the  windows  of  their  souls,  like  the  pro¬ 
phet  in  a  strange  land,  open  towards  Jerusalem,  whither  they  turn  to 
worship.  It  is  the  door  of  access,  opened  by  the  Master,  for  sinners 


14 


-to  pass  through,  with  offerings  in  their  hands  which  He  has  given 
them,  even  Himself  slain,  and  risen  again,  and  at  the  right  hand  of 
the  Father.  It  is  the  door  of  access  to  the  secret  place,  where  God 
hides  them  and  refreshes  them,  and  permits  them  to  worship  Him 

Worship,  then,  culminates  in  the  Lord’s  breaking  of  bread.  T  is  is 

its  focus,  but  its  light  shines  afar  off,  and  warms  and  illumines  every 
service.  Baptism  is  the  birth,  which  ushers  in  the  life,  which  is  hid 
with  Christ  in  God,  and  that  life  is  nourished  by  the  spiritual  manna, 
which  the  Lord  supplies.  Confirmation  enriches  the  soul  with  gi  its, 
which  make  the  recipient  hungry  and  thirsty  to  do  the  Lord  s  will, 
and  eat  and  drink  as'  He  commands.  Matrimony  is  holy  when  it  is 
built  upon  oneness  in  Christ,  which  is  best  expressed  by  partaking 
of  that  one  Bread,  which  came  down  from  heaven  Sickness  and 
death  are  the  common  lot  of  man,  and  the  Lords  food  ib  the  medi¬ 
cine  of  immortality,  and  the  bond  of  union  between  the  living  an 
the  departed.  The  darkest  shadows  of  sin  are  seen  in  the  gloom  of 
the  prison,  and  the  frightful  details  of  execution,  but  even  hither  the 
Lord  comes,  and  He  who  can  save  to  the  uttermost  ministers  to  the 
penitent  convidl  the  consolation  of  His  pardon  and  peace  in  t  e 
pledges  of  His  redeeming  love. 

1  Matins  and  Evensong  are  Holy  Communions  at  a  further  remove. 
They  look  toward  the  Breaking  of  Bread,  wherein  we  approach  the 
Lord  of  Life  as  closely  as  our  infirmities  and  sins  will  permit  while 
we  remain  in  the  flesh.  Worship  is  not,  thank  God,  absolutely  a 
lost  art  The  Church  of  God  has  ever  possessed  it,  and  known  it 
and  practised  it,  and  taught  it.  We  have  been  at  fault  on  our 
American  soil,  in  discharging  as  we  should  our  duty  to  our  brethren. 
Our  fathers  have  sinned,  perchance,  and  we  have  sinned  in  this  re¬ 
gard  towards  ourselves,  since,  if  we  had  gone  out  to  God  with  the 
honor  due  unto  His  Name,  our  example  would  have  told  upon  our 
neighbors,  and  won  many  to  copy  a  more  excellent  way.  . 

But  it  may  be  said  that  the  first  centuries  of  our  national  life,  in 
its  infancy  and  early  youth,  were  unfortunate  ages  as  regards  t  e 
condition  of  the  Church  of  God  in  our  Anglican  Communion. 

Coldness,  indifference,  deadness,  fell  upon  her  in  the  mother 
country,  and  these  grievous  faults  were  intensified  by  the  weakness 
of  the  few  immigrants  to  a  strange  land,  and  the  privations  and 

poverty  of  the  wilderness.  , 

For  full  one  hundred  and  fifty  years  our  polity  here  was  not  only 

incomplete  without  a  b'ishop,  but  it  lacked  the  well  spring  of  life 
and  strength  in  the  absence  of  a  home  Episcopate  to  govern,  an 
superintend,  and  provide.  The  only  wonder  is  that  we  were  not 
swallowed  up,  the  very  few  among  the  many  by  the  ignorance  an 
fanaticism,  which  almost  universally  prevailed.  Our  fathers  on  the 
other  side  of  the  sea,  and  our  fathers  in  this  country,  did  not  know 

the  full  value  of  the  treasures  which  they  possessed,  and  possibly  we 

ourselves,  even  to-day,  have  a  very  inadequate  conception  of  the 
real  worth  of  the  trusts,  which  have  been  confided  to  our  keeping 

for  the  benefit  of  all  mankind . 


i5 


But  even  supposing  that  our  ancestors,  who  came  out  as  colonists 
to  our  Atlantic  coast  two  centuries  and  more  ago  had  been  well 
instrufted  Christians,  they  were  scarcely  in  a  condition  to  wors  p 
God  with  those  accessories  which  are  due  to  his  majesty  and  hono  . 
The  absence  of  what  for  lack  of  a  better  term  we  may  call  the 
luxuries  of  religion  does  not  abate,  when  we  are  doing  the  very 
best  [hat  we  cant  in  the  least  degree  from  the  value  of  our  service 
in  the  eye  of  God,  but  when  thus  shorn  of  its  external  beauty  it  fails 

t0  God'^as^never'more'acceptably  worshipped  than  He  was  when 
the  first  believers  lifted  up  their  hearts  to  Him  and  made  then  offer¬ 
ings  from  catacombs  and  caves  and  dens  of  the  earth,  but  then  1 
was  their  hmh  privilege  to  advertise  the  Church  and  win  their  ad¬ 
versaries  and  overcome  their  enemies  by  confessorsh.p  and  martyr¬ 
dom  Such  experiences  were  not  the  lot  of  the  first  settlers  of  this 

land  and  the  outside  population  moreover  was  not  as  the  pagans, 
who  persecuted  the  Christians  ignorant  of  Christ  and  His  claims 
They  knew  something  of  both,  but  they  were  alienate  ro 

historic  Church,  and  hated  her,  and  were  full  of  prejudice  co¬ 
ining  her,  and  were  not  in  a  condition  to  be  favorably  impressed 

or  taught  or  won.  fin 

We  may  say  that  ignorant  as  they  may  have  been  of  the  fi 

value  of  what  they  possessed,  still  our  fathers  in  the  faith  held  oi 

tenaciously  to  their  treasures,  and  profited  by  them  m  their  1m- 

perfedl  use  of  them  so  far  as  they  could,  ana  handed  them  on  to  us 

uninjured  and  unimpaired.  .  ,  , 

We  shall  do  well,  if  with  our  increased  light  and  knowledge,  we 

do  as  well  relatively  as  they  did.  f 

Pioneer  settlers  in  a  new  land  leave  behind  them,  as  a  matter  o 
necessity  to  a  large  extent,  the  accessories,  which  render  living  com¬ 
fortable  and  elegant.  This  was  much  more  the  case  two  hundred 
or  even  a  hundred  years  ago  than  at  present,  the  facilities  of  trans¬ 
portation  across  oceans  and  continents  bring  the  most  distant 
colonies  now  comparatively  speaking  near  to  the  centres  of  civi  lza- 
tion  so  that  in  the  backwoods,  and  the  far  away  off  mining  camp 
to-day  the  hardy  adventurers  enjoy  many  of  the  conveniences  1 
not  the  luxuries  of  life.  In  the  home,  in  society,  in  civil  and  polit¬ 
ical  affairs  in  the  sphere  of  learning  and  religion,  there  are  necessary 
things  which  must  be  always  present,  and  then  there  are  other 
things!  which  may  be  dispensed  with  at  the  cost  of  convenience  01 
comfort,  or  lavish  display.  The  necessary  elements  of  home,  or 
example,  may  be  sheltered  in  a  tent,  or  a  log  hut  or  they  may  be 
for  a  time  absolutely  houseless,  so  the  worship  of  God  may  be  be¬ 
neath  the  vault  of  heaven,  or  the  boughs  and  foliage  of  trees,  01  in 
upper  rooms,  or  rude  chapels,  as  well  as  in  stately  churches  and 
grand  Cathedrals  ;  it  may  be  celebrated  with  the  simplicity  of  God  s 
requirements  alone,  water  and  bread  and  wine,  and  the  spoken  word, 
or  it  may  when  better  conditions  of  living  are  reached,  be  dignified 
and  honored  with  accessories  befitting  man’s  improved  estate  and 
on  a  level  with  the  best,  which  he  has  to  bestow  upon  himself. 


i6 


These  considerations  will  serve  to  explain  in  part  the  changes 
which  public  worship  has  undergone  in  its  external  aspe&s  in  our 
country,  since  the  Apostle  of  \  irginia,  Robert  Hunt,  gathered  the 
settlers  of  Jamestown  into  the  log  church  to  celebrate  and  partaxe 
of  the  Holy  Sacrifice,  or  Richard  Seymour,  on  the  coast  of  Maine, 
knelt  with  his  flock  to  receive  the  Holy  Communion,  beneath  the 
open  sky.  Wealth  and  civilization  brought  with  them  gradually, 
improvements  in  aU  the  details  of  living,  in  dwellings,  and  furniture, 
and  food,  and  clothing,  and  style,  and  fashion,  and  outward  pomp 
and  show.  This  must  needs  be,  and  it  implies  in  itself  nothing 
amiss,  unless  man  sets  his  heart  upon  these  things.  As  an  end,  then, 
they  become  a  snare,  and  the  test  whether  this  is  so  or  not  may  be 
with  some  considerable  degree  of  certainty  applied,  when  the  ques¬ 
tion  is  asked,  does  man  bring  up  his  expenditure  in  the  cause,  of 
religion  to  a  level  with  his  outlay  upon  himself  ?  Does  he  him¬ 
self"  dwell  in  an  house  of  cedar,  while  the  ark  of  the  Lord  remain- 

.eth  within  curtains  ?” 

Fairly  well  it  seems  to  me  our  forefathers  will  abide  this  test,  and 
if  our  Church  failed  to  put  on  her  beautiful  garments  in  colonial 
days  and  the  first  years  of  our  national  life,  the  cause  was  not  to  be 
sought  entirely  in  indifference  to  the  claims  of  God  upon  their  lib¬ 
erality  and  a  spirit  of  sordid  worldliness,  but  to  ignorance,  as  we 
have  alreadv  stated,  of  the  value  of  the  trusts  committed  to  their 
keeping,  and  mistaken  ideas  of  man’s  duty  towards  God,  not  only  to 
worship’  Him  in  holiness,  but  to  worship  Him  in  the  beauty  of 


holiness 

The  awakening  came,  thank  God,  in  our  Mother  Church,  and  the 
throbs  of  renewed  life  were  felt  here.  Personal  religion  was  devel¬ 
oped,  historic  truth  was  uncovered,  and  Churchmen  saw  and  heard 
and  felt  and  understood,  as  they  had  not  for  two  centuries  and. more. 
With  returning  consciousness  came  gradually  the  realization  of 
where  they  were,  and  the  conception  of  what  they  ought  to  be. 
They  recognized,  to  some  extent,  their  deadness,  their  ignorance, 
their  incapacity  to  use  their  material  heritage,  and  to  appreciate 
their  spiritual  possessions,  and  they  sought,  as  speedily  as  possible 
to  recover  themselves,  and  become  what  they  were  in  duty  bound 
to  be.  We  must  not  be  surprised  that  in  this  transition  period, 
which  is  not  ended  even  yet,  mistakes  of  various  kinds  were  made 
and  copied  here.  The  only  wonder  is  that,  so  great  conservatism 
prevailed  as  to  steady  us  and  keep  us  within  bounds,  when  there 
was  within  and  without  and  around  on  every  side  so  much  to  stim¬ 
ulate  and  excite  and  unbalance.  . 

In  this  discussion  we  are  mainly  concerned  with  worship  in  its 
conception  and  purpose,  and  here  the  great  revival  of  the  present 
centurv  in  its  stages  of  developement  and  progress,  has  scattered  the 
mists  and  dissipated  the  clouds,  which  through  human  agency  in 
fanaticism  and  blindness  had  been  generated  and  drawn  around  our 
Saviour’s  teaching  and  command,  “  This  do  m  remembrance  of  Me. 

Preaching  in  prayers  and  sermons  outside  the  Church  had  usurped 
the  place  of  the  Sacraments,  and  the  distressing  influence  of  such 


1 7 


disloyalty  to  Christ  had  fallen  like  a  blighting,  infedlious  miasma 
upon  the  Church  herself,  especially  here  in  our  land,  when  she  was 
so  weak  and  small. 

The  Holy  Communion  was  neglected.  It  was  rarely  celebrated, 
four  or  six  times  in  the  year  was  the  rule.  The  attractions  of  the 
ordinary  Morning  and  Evening  Prayer  were  stripped  away  from  the 
breaking  of  bread.  It  was  jostled  into  a  corner,  but  few  attended, 
and  they  were  looked  upon  as  penitents,  to  be  pitied,  rather  than  as 
servants,  to  be  envied,  who  were  lifted  up  and  advanced  to  be  the 
guests  of  their  Lord. 

The  Church  of  the  present  time  is  beginning  to  grasp  the  truth 
that  the  centre,  the  heart  of  worship,  is  the  approach  to  God,  which 
our  Lord  has  opened,  that  its  essence  is  giving ,  and  that  the  gifts, 
which  we  ought  to  offer,  He  puts  into  our  hands  to  bring,  even 
Himself ,  as  our  sin  offering,  our  burnt  offering,  our  peace  offering, 
and  our  thank  offering  ;  that  He  is  the  sermon  which  instructs,  as 
in  a  drama,  by  word  and  aCtion  ;  the  prayer  which  prevails,  as  the 
great  Intercessor;  the  entreaty,  which  successfully  deprecates  evil, 
as  the  all-sufficient  Saviour,  and  the  embodiment  of  praise,  and 
thanksgiving,  and  adoration,  as  the  Son  of  Man,  pure  and  spotless, 
“  who  hath  never  walked  in  the  counsel  of  the  ungodly,  nor  stood 
in  the  way  of  sinners,  nor  sat  in  the  seat  of  the  scornful.” 

The  worship  of  the  future  in  our  land,  we  have  the  faith  to  be¬ 
lieve,  will  realize  the  brightest  and  best  hopes  of  the  present. 

The  revelation  before  the  eyes  of  men,  of  the  priceless  treasures 
which  the  Church  of  God  holds  in  trust  for  the  healing  of  the  na¬ 
tions,  will  have  the  same  effeCt  precisely,  which  our  incarnate  Lord 
produced  when  He  disclosed  in  any  degree  His  Godhead.  Many 
fell  away  and  followed  no  more  with  Him  ;  they  took  up  stones  to 
cast  at  Him. 

The  law  of  the  Head  is  the  law  of  the  body,  and  the  mutual  rela¬ 
tions  of  Christ  and  of  His  Church,  and  of  the  world  in  which  they 
live  are  identical.  Their  fortunes  and  experiences  are  the  same. 
The  Master  told  us  that  they  would  be.  “  If  they  have  persecuted 
me  they  will  also  persecute  you  ;  if  they  have  kept  my  saying,  they 
will  keep  yours  also.”  (St.  John  xv.  20.)  This  prophecy  has  been 
fulfilled  hitherto,  and  it  will  be  to  the  end.  When  Jesus  proclaimed 
his  personality,  His  true  charadler,  He  applied  the  test,  which  made 
men  judge  themselves  before  the  time.  They  either  left  Him  or 
drew  near  to  Him.  His  miracles  of  feeding  and  healing  satisfied 
earthly  needs,  and  alleviated  physical  suffering,  and  crowds  followed 
Him,  but  His  proclamation  of  a  divine  Presence  and  a  Redeemer 
from  sin  gave  offence,  and  almost  all  forsook  Him. 

While  His  Church  preaches  in  sermons  and  prayers,  and  sings  in 
sensuous  music  and  songs  inspired  by  earthly  passion,  and  makes 
the  alleviation  of  bodily  ills  her  chief,  if  not  her  only  business,  men 
will  flock  to  her  as  they  would  to  the  lyceum  or  the  opera,  or  to 
the  almshouse  or  the  hospital.  But  let  the  Church  avow  her  voca¬ 
tion  to  be  the  bringing  the  Saviour  to  mankind,  to  pardon  their  sins, 
to  fill  them  with  His  Spirit,  and  to  nourish  them  with  His  Body  and 


1 8 


Blood,  and  forthwith  many  fall  away.  Let  her  teach  whatsoever  the 
Lord  hath  commanded  her,  nothing  more  and  nothing  less,  on  His 
authority,  and  minister  the  Sacraments  as  He  hath  ordained,  imme¬ 
diately  many  are  offended  and  depart. 

The  worship  of  the  future,  of  the  century  soon  to  open  upon  usr 
will  more  and  more  apply  the  touchstone  to  mens  consciences  as 
our  Lord  applied  it,  as  He  drew  nearer  to  his  passion,  because  as 
our  Lord  revealed  Himself  more  and  more  towards  the  end,  until 
at  last  He  declared  Himself  to  be  the  Son  of  God,  and  provoked 
the  demand,  “  Crucify  Him,  crucify  Him,”  so  will  it  be  with  His 
Church  ;  the  past  fifty  years  and  the  near  future  must  make  mani¬ 
fest  to  the  unbelieving  world  the  divine  and  tremendous  claims 
of  the  Church,  and  the  world  will  draw  out  and  off  and  take  more 
decidedly  than  ever  the  seat  of  the  scornful,  if  not  the  place  of  the 

^  The  worship  of  the  present,  as  it  glides  into  that  of  the  future, 
will  bring  out  more  and  more  plainly  the  glorious  truths  of  revela¬ 
tion  that  the  ever  blessed  Trinity,  Father,  Son  and  Holy  Ghost,  are 
not  only  the  Objects  of  our  adoration,  but  the  Inspirers  and  Help¬ 
ers  of  our  worship.  It  will  be  known  by  those  who  worship,  and 
understood  by  those,  who  behold  such  worship,  that  the  Church  is 
approaching  God  in  a  supernatural  manner,  that  God  opens  the  way, 
that  God  provides  the  offering,  and  that  God  gives  the  will  and 

strength  to  draw  near  to  Him  and  offer.  . 

It  will  be  recognized  by  all,  whether  they  allow  or  rejeH  the 
claim  that  the  worship  of  the  one  Holy  Catholic  and  Apostolic 
Church  is  the  gift  of  God,  and  involves  the  cooperation  of  the  three 
Persons  of  the  Adorable  Trinity.  The  Father  gives  the  Son  to  be 
the  one  offering,  full,  complete  and  sufficient,  and  the  Son,  who  was 
conceived  by  the  Holy  Ghost,  and  offered  Himself,  by  the  Eternal 
Spirit  gives  the  Spirit  to  inspire  and  cleanse  the  soul,  and  open  the 
lips  and  the  P'ather  is  over  all  the  fountain  of  eternal  generation,  in  the 
gift  of  the  Son,  and  of  Eternal  procession  in  the  gift  of  the  Holy 
Ghost.  Every  good  gift  in  nature,  and  every  perfeft  gift  in  grace  .  is 
from  above,  and  cometh  down  from  the  bather, of  Lights,  with 
whom  is  no  variableness  neither  shadow  of  turning.” 

The  effedl  will  be,  when  these  hidden  truths  are  uncovered  and 
brought  out  into  the  light,  and  men  recognize  them,  whether  as 
accepting  them  or  rejeding  them,  that  there  will  be  a  parting  asun¬ 
der  one  from  the  other.  The  world  power  will  come,  as  did  Cain, 
with  its  fruits  of  the  Earth,  the  product  of  its  own  labor  to  offer  unto 
God  and  will  exult  in  its  own  greatness  as  it  takes  delight  in  itself, 
its  genius,  its  many  inventions,  its  progress,  its  success,  and  makes 
God,  whom  it  will  refine  into  a  splendid  unreality,  the  crown  of  its 

own  self  adulation.  T  ,  r 

The  Church  of  God  will  come,  as  did  Abel,  with  the  Lamb  for 

an  offering,  whom  God  has  provided,  she  will  come  as  walking  in 
the  Spirit  in  dutiful  obedience  to  Him,  Who  bids  her  come  and 
makes  her  welcome,  even  the  Eternal  Father.  .  Under  these  two 
leaderships  men  will  be  drawn,  the  spirit  of  Cam  will  animate  and 


1 9 


assimilate  the  one,  and  the  faith  and  devotion  of  Abel  will  marshall 
the  other  under  the  banner  of  the  Cross. 

The  perilous  times,  of  which  the  Apostle  speaks  by  word  of  proph¬ 
ecy,  are  the  last  days,  the  future,  which  lies  just  in  advance  of  us, 
and  opens  up  a  prospedl,  which  he  by  inspiration  describes,  and 
whlich  we  begin  to  see.  The  world  power  is  back  of  it  with  its 
spendid  civilization,  its  wealth,  its  luxury,  its  lavish  expenditure, 
its  apparent  good  nature  and  kindliness,  and  its  indifference  to  truth. 
It  is  the  net  produdl  of  optimism,  of  the  spirit  of  Cain,  the  self  suffi¬ 
ciency  of  man.  and  the  Apostle  thus  sums  it  up  in  a  frightful  cata¬ 
logue  of  details  :  “  Men,”  he  says,  “  shall  be  lovers  of  their  own 
selves,  covetous,  boasters,  proud,  blasphemers,  disobedient  to  parents, 
unthankful,  unholy,  without  natural  affedtion,  trucebreakers,  false 
accusers,  incontinent,  fierce,  despisers  of  those  that  are  good,  traitors, 
heady,  highminded,  lovers  of  pleasures  more  than  lovers  of  God, 
having  a  form  of  godliness,  but  denying  the  power  thereof.”  (2  Tim. 
iii.  2-5.)  This  describes  the  future  as  it  lies  beneath  our  gaze  as  to 
the  great  mass  of  men.  They  refuse  the  supernatural,  their  suffi¬ 
ciency  is  of  themselves,  if  they  wait  upon  God,  it  will  be  more  in 
name  than  in  reality,  they  recognize  no  need  of  God,  and  their 
assembling  together  is  in  reality  to  please  themselves  in  prayer  and 
sermon  and  music  addressed  to  themselves.  They  must  be  pleased, 
and  entertained.  In  a  word  they  must  receive ,  deference  must  be 
shown  to  them,  and  their  demand  will  be,  it  is  the  acme  of  self  im¬ 
portance,  “if  Thou  be  the  Son  of  God  come  down  from  the  Cross, 
and  we  will  believe  on  Thee,”  as  though  they  were  the  centre  of  the 
universe  around  whom  everything  revolved,  as  though  Calvary  and 
its  redemptive  work  must  be  given  up  as  the  price  of  securing  their 
adhesion  and  patronage.  Could  presumption  go  further  and  be 
more  hateful  and  distressing? 

On  the  other  hand,  the  near  future  brings  into  view  God’s  Church 
sheltered  under  God’s  sovereignty,  with  His  blessed  Word  in  her 
keeping,  as  her  chart  of  government,  and  organic  life,  and  official 
administration,  and  His  worship  as  her  supreme  business  and  voca¬ 
tion,  fulfilling  Jesus’  final  word  to  us,  revealed  after  the  Holy  Gospel 
narratives  were  closed,  “  it  is  more  blessed  to  give  than  to  receive,” 
in  making  daily  her  one  offering,  which  speaketh  better  things  than 
that  of  Abel,  since  it  pleads  for  pardon  and  applies  for  salvation  to 
every  faithful  soul,  the  full,  perfedl  and  sufficient  sacrifice  of  the 
Cross. 

More  and  more,  and  quickly  too,  men  will  draw  apart  into  their 
opposite  camps  of  open  infidelity  or  the  worship  of  humanity,  and 
the  worship  of  God.  This  worship  of  God  may  and  probably  will 
secure  the  following  of  the  comparatively  few,  but  be  they  few  or 
many,  the  secret  of  the  Lord  will  be  among  them.  Vidlory  will  be 
in  reserve  for  their  banners  as  it  was  for  Abraham’s  servants  when 
they  returned  from  the  slaughter  of  the  Kings,  for  Gideon’s  three 
hundred,  when  they  discomfited  the  Midianites,  for  the  seven  thou¬ 
sand,  who  had  not  bowed  the  knee  to  Baal,  whom  God  knew  and 
commended  to  His  lonely  prophet,  and  “  the  little  flock,”  as  our  Lord 


20 


pathetically  called  them  who  converted  the  world.  The  Church  of  the 
future  in  these  United  States  will  stand  on  her  own  foundations,  and 
they  are  sure  and  steadfast,  “the  apostles  and  prophets,  Jesus  Christ 
Himself  being  the  chief  corner  stone.”  She  has  from  the  beginning 
represented  true  Catholicity,  but  now  it  is  her  province,  since  the 
Vatican  decrees  of  1870  have  committed  the  See  of  Rome  to  the 
sin  of  revolutionising  Christ’s  charter  of  government  for  His  Church, 
it  is  her  province  to  bear  witness  alone  in  the  West  with  the  Mother 
Church  of  England  to  true  Catholicity  as  the  day  of  Pentecost  saw 
it,  and  as  the  Canons  of  the  General  Councils  define  it  and  protedl 
it.  This  she  will  do  in  days  to  come  with  stronger  emphasis  in 
teaching,  and  greater  faithfulness  in  administration  than  in  the  past. 
Her  worship  in  the  future  will  more  largely  in  daily  and  weekly 
Eucharists  all  over  our  land  keep  open  the  way  which  leads  to 
Bethlehem  and  Calvary,  and  the  vacant  tomb,  and  the  throne  of  God 
in  heaven. 

This  worship  centres  in  the  One  Offering  whereby  we  do  show 
forth  the  Lord’s  death  until  He  come,  but  its  circumference  sweeps 
around  and  embraces  all  other  services  and  devotions  and  unites 
them  with  the  supreme  a6l  of  giving  to  God  divine  gifts  together 
with  “  ourselves,  our  souls  and  bodies  to  be  a  reasonable,  holy 
and  living  sacrifice  unto  Him.”  This  worship,  this  more  frequent 
intercourse  with  God  in  His  appointed  and  consecrated  way,  will 
make  the  Church  of  the  future  stronger  than  ever  as  a  protest  against 
error,  more  vigorous  and  decisive  in  holding  up  the  truth,  and  more 
fruitful  in  good  works. 

We  have  not  stopped  to  inquire  about  ritual,  because  it  was  be¬ 
yond  our  objedl.  It  is  enough  to  say  that  he  who  recognizes  the 
fa6l  that  he  is  in  the  divine  Presence,  and  is  engaged  in  offering  the 
Christian  Passover,  will  be,  must  be  reverent,  and  this  apprehension 
of  the  Lord’s  nearness  will  secure  that  all  things  shall  be  done  de¬ 
cently  and  in  order.  Let  us,  dear  brethren,  do  our  part  to  hasten 
this  blessed  future  bright  with  so  glorious  a  prospedl.  The  present 
is  the  preparation  for  the  future,  and  we  therefore  must  make  ready 
now  for  what  is  to  be.  The  Eternal  Father  gave  us  His  Only  Be¬ 
gotten  Son  at  Christmas.  The  Eternal  Son  sends  to  us  the  Holy 
Ghost  as  at  this  time,  Pentecost,  from  the  Father.  Gift  upon  gift  is 
bestowed  upon  us,  our  Christmas  gift  and  our  Pentecostal  g  iff,  and 
we  are  ready,  ought  to  be  ready,  with  such  helps,  and  such  bless¬ 
ings  to  draw  near  to  God  in  holy  worship. 


SERMON. 


DELIVERED  BEFORE  THE  MISSIONARY  COUNCIL  AT  ITS  ANNUAL  MEETING 
IN  ST.  JAMES’  CHURCH,  CHICAGO,  ON  SUNDAY 
EVENING,  OCTOBER  22d,  1893. 

BY  THE 

Right  Rev.  GtEORGtE  FRANKLIN  SEYMOUR,  S.T.D.,  LL.D., 

Bishop  op  Springfield. 


THE  MISSIONARY  IDEA  IN  THE  CHURCH. 

•And  the  Word  was  made  flesh  and  dwelt  among  us  (and  we  beheld  His  glory,  the  glory  as  of  the 
Only  Begotten  of  the  Father),  full  of  grace  and  truth.”— S.  John,  i.  14. 


Fathers  and  Brethren  : — 

I  come  before  you  this  evening  with  considerable  embarrassment,  because 
I  have  been  asked  at  very  short  notice  to  take  the  place  of  another  Bishop,  in 
consequence  of  his  inability  to  be  present,  whose  name  appears  upon  your 
printed  programmes ;  *  and  my  embarrassment  is  increased  by  the  fact  that 
owing  to  the  lateness  of  the  hour  I  have  a  very  short  space  of  time  at  my  dis¬ 
posal  in  which  to  deal  with  a  very  large  subject. 

I  rejoiced  to  listen  to  the  words  of  cordial  welcome  with  which  we  were 
greeted  by  the  Bishop  of  the  Diocese,  and  the  gracious  response  of  the  vener¬ 
able  Bishop  of  North  Carolina,  and  I  congratulate  you  that  the  extempore 
sermon  which  is  to  follow  is  capable  of  compression. 

Let  us  address  ourselves  then  without  delay  to  the  consideration  of  the 
“  Missionary  Idea  in  the  Church/’  a  subject  suitable  to  prepare  our  minds  and 
hearts  for  the  work  which  has  brought  together  this  great  assembly  in  annual 
Council.  All  ideas  which  abide,  which  are  the  result  of  waking  thought  and 
not  of  dreams  of  the  night,  must  have  some  substantial  basis  on  which  to  rest. 
The  more  substantial  the  basis,  the  more  permanent  is  the  idea,  the  more 
enduring  its  grasp,  and  the  more  certain  its  success. 

Contemplate  with  me  the  basis  of  the  “  Missionary  Idea  in  the  Church.” 
Observe  the  felicity  of  the  expression,  not  simply  “the  Missionary  Idea,’  but 
“  the  Missionary  Idea  in  the  Church.”  The  phrase  is  not  mine,  but  was  sug¬ 
gested  to  me  by  our  thoughtful  and  energetic  Secretary. 

The  mere  announcement  of  salvation  in  a  vague,  general  way  is  sufficient 
to  arrest  the  attention  and  excite  the  interest  of  all  generous  souls,  and  prompt 
them,  not  only  to  accept  for  themselves,  but  to  seek  to  make  known  to  others 
the  good  news.  This  is  “  the  missionary  idea.”  It  has  no  solid,  concrete  basis. 


*  Bishop  Randolph,  of  Southern  Virginia. 


It  rests  upon  theory,  and  is  occupied  with  mental  conceptions  and  begins  and 
ends  with  sentiment  and  feeling.  But  when  the  knowledge  of  salvation  comes 
to  us  from  the  Saviour  Himself,  and  He  appears  in  Person,  after  heralds  m 
succession  through  the  preceding  centuries  of  human  history  have  announced 
His  nearer  and  nearer  approach,  until  at  length  prophecy  is  merged  into  present 
reality  when  he,  who  was  “more  than  a  prophet,”  saw  Jesus  as  He  walked, 
and  pointing  Him  out  said,  “  Behold,  the  Lamb  of  God,  Who  taketh  away  the 
sins  of  the  world,”  and  when  another,  His  beloved  disciple,  reveals  the  mystery 
of  His  existence,  and  sets  Him  before  us  as  “  God  with  us,”  God  in  our  nature, 
and  thus  able  “  to  save  to  the  uttermost,”  then  interest  is  quickened  into  intense 
devotion,  and  the  wish  to  propagate  the  Gospel  becomes  a  passionate  desire,  an 
all-absorbing  purpose;  it  is  emphatically  “  the  Missionary  Idea  in  the  Church, 
he  idea  namely  which  presents  its  source,  its  power,  its  agency,  and  its  object; 
the  foundation  on  which  it  rests,  and  the  elements  which  assure  its  success  in 
its  final  and  glorious  realization.  Nothing  less  than  the  marvellous  disclosuie 
of  the  text  could  beget  the  “  Missionary  Idea  in  the  Church,”  which  is  the  clear 
definite  conception  of  One  Who  came  to  be,  and  Who  is,  “the  Saviour  of  the 
world.”  Pause  for  a  moment  to  consider  the  unique  and  altogether  excep¬ 
tional  position  of  him  who  gives  us  the  divine  and  exhaustive  analysis  of  the 
text  in  his  description  of  our  Lord.  There  never  was  a  human  being  who  en¬ 
joyed  in  his  experience  the  wonderful  privileges  of  St.  John.  Not  to  speak  of 
his  early  years,  but  beginning  with  the  marriage  in  Cana  of  Galilee,  when  the 
water  was  turned  into  wine,  and  the  first  miracle  gave  the  key-note  of  the 
Gospel,  which  will  be  fulfilled  in  the  splendid  Epiphany  of  Heaven  at  the  mar¬ 
riage  of  the  Lamb— St.  John  was  there. 

He  was  present  at  the  raising  of  Jairus’  daughter.  He  was  on 
the  Mount  of  the  Transfiguration;  he  leaned  on  Jesus’  breast  at  the 
Last  Supper;  he  was  beneath  the  Cross,  and  was  addressed  by  our  Lord  just  be¬ 
fore  He  died.  He  looked  into  the  empty  tomb  at  the  Eesurrection,  and  he 
gazed  up  into  heaven  at  the  Ascension,  and  more  than  all  St.  John  saw  the 
visions  of  the  Apocalypse,  including  the  future  fortunes  of  the  Church  and  her 
ultimate  triumph.  He  saw  the  consummation  of  all  things,  the  “Missionary 
Idea  in  the  Church,”  a  magnificent  and  final  and  eternal  reality  in  the  re¬ 
deemed  gathered  out  of  every  nation  under  heaven,  standing  before  the  gieat 
White  Throne  with  palms  in  their  hands,  and  the  Lamb  of  God  in  the  midst  of 
the  Throne.  His  knowledge,  natural  and  supernatural,  exceeded  that  of  all 
others,  and  hence  he  was  qualified  to  draw  near  and  tell  us  as  no  other  one 
could  in  the  language  of  the  text  who  and  what  J esus  is,  and  we,  too,  who  listen 
are  thus  enabled  to  lean  as  it  were  on  His  breast,  and  to  know  that  “  underneath 

are  the  everlasting  arms.”  _  . 

The  text  is  St.  John's  analysis  of  the  answer  to  the  inquiry,  What  think 

ye  of  Christ  ?  Who  and  what  is  He  ?  It  tells  us  that  He,  our  Lord,  is  the 
revealer  of  the  Godhead,  the  ever  blessed  Trinity;  that  He  is  the  eternal  Son, 
the  Second  Person  in  the  adorable  Trinity;  that  He  is  the  Son  of  Man  in  that 
“He  was  made  flesh”;  that  He  remained  with  us  that  we  might  have  time  to 
become  acquainted  with  Him,  to  be  sure  that  He  was  all  that  He  claimed  to  be, 


SERMON. 


8 


since  “  He  dwelt  among  us  ”;  that  He  is  the  channel  of  the  power  by  which 
men  are  rescued  from  sin,  Satan  and  death,  and  the  eternal  “I  am,”  the  fixed 
unalterable  reality,  “the  same  yesterday,  to-day  and  forever, ”  for  He  is  “full 
of  grace  and  truth.” 

“The  Word  was  made  flesh.”  This  term,  the  Word,  is  most  mysterious 
and  suggestive.  It  presents  our  Lord  to  us  as  He  really  is  in  His  divine  per¬ 
sonality,  and  it  does  more,  it  brings  into  view  the  ever-blessed  Trinity  as  work¬ 
ing  together,  Father,  Son,  and  Holy  Ghost  for  our  salvation,  and  it  fixes  the 
relative  place  of  Christ,  the  second ,  the  Mediator  in  the  work  of  redemption. 
“Word ”  is  an  articulate  sound,  which  embodies  thought.  There  can  be  no 
thought  without  a  thinker,  who  is  first ;  and  there  can  be  no  word  spoken 
without  breath,  which  is  third.  First  the  thinker,  then  the  thought,  and  then 
the  breath,  and  by  the  union  of  the  three  in  one  we  have  “  the  Word.” 

So  the  Son  was  from  all  eternity  in  the  bosom  of  the  Father,  like  the 
thought  in  the  mind  of  the  thinker.  In  the  fulness  of  time  God  sent  forth 
His  Son,  “  born  of  a  woman,”  and  He  was  conceived  by  the  Holy  Ghost,  the 
eternal  breath,  “  and  the  Word  was  made  flesh.”  Thus  the  Father,  Son  and 
Holy  Ghost  concur  in  giving  us  “the  Word,”  our  Lord  and  Saviour  Jesus 
Christ,  in  His  divine  Personality  and  human  nature,  and  in  this  mysterious 
revelation  of  infinite  love  we  see  our  dear  Lord’s  place  in  the  plan  of  redemp¬ 
tion,  the  second ,  intermediate.  He  is  always  between .  He  is  between  us  and 
the  fruition  of  all  our  blessings,  and  if  we  will,  between  us  and  all  our  sirs  and 
woes  ;  and  hence  we  ask  for  the  good  things,  and  pray  against  the  evil  through 
His  Blessed  Name. 

Here  we  have  the  divine  eternal  Personality  of  Jesus,  and  His  place  in  the 
Godhead  as  the  second ,  with  the  Father  and  the  Holy  Ghost  necessarily  implied 
as  the  foundation  stone  for  the  basis  of  the  “  Missionary  Idea  in  the  Church.” 
Next  the  analysis  shows  us  how  God  was  pleased  to  reach  us,  how  He  clothed 
His  eternal  Personality  with  drapery,  which  brought  Him  within  the  range  of 
our  senses,  so  that  we  could  see,  hear  and  handle  the  Word  of  life.  “The 
Word  was  made  flesh.”  The  Son  of  God,  while  He  remained  the  Son  of  God, 
became  the  “  Son  of  Man.”  He  took  our  human  nature  complete  and  perfect 
into  the  most  intimate  relation  to  and  into  hypostatic  union  with  His  divine 
Personality,  so  that  it  became  henceforth  and  forever  an  indissoluble  part  of 
Himself. 

“  The  Word,”  the  eternal  Personality,  “  was  made  flesh.”  The  Son  of  God 
took  upon  Him  human  nature,  body,  mind  and  spirit,  human  nature  in  its  en¬ 
tirety,  complete  and  perfect.  In  setting  forth  this  truth  the  Holy  Ghost  chooses 
the  lowest  element  of  our  composite  nature,  lest  it  might  be  concluded,  if  the 
higher  had  been  selected,  that  the  gross  material  element  had  been  slighted  and 
left  out  as  of  little  or  no  worth.  If  St.  John  had  said,  “  the  Word  was  made  in¬ 
tellect  or  spirit  or  soul,”  the  unbelieving  and  misbelieving,  the  learned  in  this 
world’s  wisdom,  and  the  proud  leaders,  as  they  boast  themselves  to  be,  of 
thought,  would  have  denied  the  excellence  and  sacredness  of  the  body,  and  per¬ 
verted  and  rejected  the  resurrection  of  the  flesh,  since  even  now  they  dare  to  do 
so  in  the  face  of  the  declaration  that  the  “Word  was  made  flesh,” 


4 


O  Jl/JXirl  L/i-V  • 


Not  only  “was  the  Word  made  flesh,”  but  “  He  dwelt  among  us  for 
three  and  thirty  years  between  birth  and  death,  and  for  forty  days  between  His 
rising  from  the  grave  and  ascending  into  Heaven,  that  He  might  give  us.  e 
opportunity  of  being  with  Him,  and  staying  with  Him,  and  seeing  and  hearing, 
and  knowing  Him,  and  accumulating  that  store  of  infallible  proofs  of  His  n- 
carnation  and  Resurrection,  which  would  make  Him  for  all  generations  as  tru  y 
a  real  Christ,  the  Son  of  God  and  the  Son  of  Man,  as  He  was  to  His  contem¬ 
poraries  while  He  sojourned  on  earth.  The  Gospel  in  its  fourfold  narratives 
displays  the  Saviour  as  God,  His  manifestations  of  power  rising  step  by  step  in 
His  miracles  until  we  see  Him  advancing  from  dominion  to  dominion,  the  King 
of  nature,  of  disease,  of  death,  and  of  hell,  and  of  him  that  lias  the  power  of 
death,  the  devil,  until  we  see  Him  in  His  words  and  deeds  as  verily  and  indeed 
God,  and  finally  rising  in  the  Ascension  to  His  rightful  place,  the  throne  of  God 

in  Heaven.  ,  ,  . ,  ,  , , 

The  Gospel  displays  the  Saviour  as  man  in  birth  and  growth,  and  the  neces¬ 
sities  of  our  humanity,  hunger  and  thirst  and  weariness,  in  our  sympathies  and 
affections,  in  grief,  and  tears,  and  finally  in  death  and  burial.  The  Gospel  lifts 
Him  who  was  made  flesh  for  our  sakes,  before  our  eyes,  and  proclaims,  Ecce 
Homo  ”  “Behold  the  man.”  There  He  stands  delineated  on  its  pages  a  picture 
of  human  perfection  in  every  stage  of  existence  from  the  manger  to  the  cross, 
the  perfect  child,  the  perfect  boy,  the  perfect  youth,  the  perfect  man,  carrying 
perfection  with  Him  as  “  He  increased  in  wisdom  and  stature,  and  in  favor  with 
God  and  man,”  the  exhibition  of  our  life  filled  with  the  love  and  power  of  God, 
and  showing  us  as  we  gaze  how  He  holds  in  His  hands  the  keys  of  death  and  of 
hell  and  can  “  save  to  the  uttermost  ”  all  who  seek,  or  do  not  refuse  salvation 
as  His  gift.  Oh,  the  comfort,  the  blessedness,  the  loveliness,  and  the  glory  of  sue 
a  spectacle  in  this  world  of  sin,  sorrow  and  death.  It  is  the  focus  of  hope,  the 
fountain  of  consolation,  the  anchor  of  faith.  It  is  the  inspiration  of  ‘  the  mis¬ 
sionary  idea  in  the  Church,”  because  the  Church,  as  the  body  of  Christ  taught 
by  the  Holy  Ghost,  presents  our  Saviour  under  definitions  precise  and  complete 
as  an  object  of  faith  in  her  Creed,  and  enshrines  Him  as  a  living  Person  full  of 
grace  and  truth  and  able  “  to  save  to  the  uttermost  ”  in  her  institutions 

A  sentimental  Christ  floating  before  the  mind  in  the  dreams  of  the  tran- 
scendentalist;  an  ideal  Christ  built  up  and  draped  by  the  ingenuity  of  the 
philosopher;  an  imperfect  Christ,  shorn  of  His  glory  as  “  the  Only  Begotten  of 
His  Father  full  of  grace  and  truth,”  could  never,  can  never,  and  will  never,  be 
an  inspiration  which  will  send  men  forth  to  labor  and  suffer  and  die  in  His 
cause.  "  It  must  be  the  Church’s  Christ,  Who  is  the  real  Christ  of  the  Gospel  as 
described  in  the  text  and  placed  before  the  mind  in  the  golden  and  luminous 
words  of  the  Apostle  who  had  leaned  on  His  breast,  and  had  seen  His  glory  in 
the  Transfiguration.  It  must  be  the  Christ,  Who  is  the  Word,  the  eterna  Son 
of  God  in  His  Personality.  It  must  be  the  Christ  Who  was  made  flesh,  Who  be¬ 
came’  one  of  us,  Who  took  our  nature  by  the  operation  of  the  Holy  Ghost,  and 
united  it  to  His  divine  and  eternal  personality.  It  must  be  the  Christ,  Who  is 
“  the  Only  Begotten  of  His  Father,”  separate  from  all  others,  not  simply  divine 
in  the  sense  that  He  sums  up  and  expresses  the  aggregate  divinity,  which  is  or 


Stilt 


5 


may  be  found  in  the  whole  race  of  man,  but  divine,  because  He  is  the  very  and 
eternal  God,  because  in  Him  dwells  all  the  fulness  of  the  Godhead  bodily.  It 
must  be  the  Christ,  Who  justifies  His  majestic  claims  of  being  the  Way,  the 
Truth  and  the  Life,  the  Light  of  the  world,  the  Centre  of  creation,  the  First  and 
the  Last,  the  Beginning  and  the  End,  the  Alpha  and  the  Omega  by  the  emphatic 
declaration  that  He  is  the  ever  living  God,  the  eternal  “  I  AM.” 

“  And  we  beheld  His  glory,  the  glory  as  of  the  Only  Begotten  of  the  Father 
full  of  grace  and  truth.”  Here  in  this  clear  statement  of  the  elements  which 
filled  the  incarnate  Word,  the  Lord’s  anointed,  our  blessed  Saviour  Jesus  Christ, 
we  have  the  secret  of  the  derived  power,  which  makes  the  believer  more  than 
man  in  the  strength  of  the  Holy  Ghost ;  here  is  the  solution  of  the  mystery  of 
the  spell  .which  brings  every  faculty  and  all  the  energies  of  the  beholder  into 
subjection  to  the  love  of  “  the  King  in  His  beauty.” 

When  one  has  been  taught  Who  He  is,  the  Word  from  all  eternity  in  the 
bosom  of  the  Father,  in  the  fulness  of  time  “  the  seed  of  the  woman,”  “  con¬ 
ceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  made  flesh,”  the  Son  of 
Man;  when  one  has  beheld  His  glory  full  of  grace,  the  Holy  Spirit,  the  Author 
and  Giver  of  life,  and  the  fire  of  love,  and  full  of  truth,  the  foundation  of  all 
stability  and  permanence,  “  the  everlasting  arms,”  which  uphold  all  things ; 
when  we  know,  I  say,  Who  and  What  Christ  is,  and  that  He  is  here  among  us  in 
His  Church,  and  that  to  stay,  “  to  dwell,”  and  that  He  is  full  of  love,  of  love 
that  is  meant  for  us,  to  rescue  and  to  save  us,  then,  indeed,  the  missionary  spirit 
pours  in  upon  us,  and  “the  Missionary  Idea  in  the  Church  ”  seizes  us,  and,  if 
we  do  not  forcibly  resist,  it  will  grow  within  us,  and  we  may  say  it  will  possess 
us,  make  us  its  own.  We  inherit  this  idea  as  a  legacy  coming  to  us  by  suc¬ 
cession  from  our  ancestors.  It  is  constantly  becoming  a  reality  upon  an  ever 
enlarging  field  as  conquest  after  conquest  is  made  in  the  work  of  missions.  It 
grows  by  what  it  feeds  on,  and  increases  by  giving.  Like  love  it  is  never  satis¬ 
fied,  but  is  always  reaching  out  for  more.  Like  love  (or  shall  we  not  say  it  is 
love,  divine  love,  welling  up  in  human  hearts,  the  love  of  winning  souls  to 
Christ  ?)  it  advances  from  strength  to  strength  and  in  the  end  must  conquer 
all  things. 

It  is  exquisitely  delightful  to  contemplate  the  fact  that  it  is  St.  John  who 
is  chosen  by  the  Holy  Spirit  to  lay  the  foundation,  on  which  rests  “  the  Mission¬ 
ary  Idea  in  the  Church  ”  in  the  golden  proem  of  his  Gospel,  which  our  text 
concludes.  He  knew  our  Lord  as  God  and  Man,  as  no  one  else  ever  knew  Him, 
and  he  was  allowed,  or  rather  it  was  the  will  of  Christ  for  him  to  live  to  the 
extreme  limit  of  human  life,  the  last  survivor  of  the  Twelve,  that  he  might,  it 
would  seem,  prolong  his  note ,  the  note  into  which  all  other  notes  must  finally 
be  resolved,  the  note  of  love,  prolong  it  beyond  the  rest  and  make  it  emphati¬ 
cally  the  last,  swallowing  them  up  in  its  volume  and  its  power— “God  is  love,” 
“  little  children  love  one  another.”  It  is  charming  to  think  of  the  other  Apostles 
as  having  each  their  several  parts  in  the  song  of  the  Lamb,  and  that  each  con¬ 
tributes  his  own  special  note  to  the  Gospel  symphony,  but  that  it  is  the  will  of  God 
that  the  Apostle  of  love,  whose  relations  were  most  intimate  with  Je3us,  should 
linger,  and  when  all  his  companions  had  ceased  to  sing  in  the  silence  of  death, 


i 


b 


TrmI 


he  should  remain  and  chant  with  the  tremulous  voice  of  old  age,  of  one  of  a 
hundred  years,  “  God  is  love,  and  he  that  loveth  is  horn  of  God  and  knoweth 

God.”  t 

It  would  be  interesting  and  instructive  and  inspiring  to  recapitulate  the 

history  of  “the  missionary  idea  in  the  Church,”  but  that  would  be  to  tell  the 
story  of  the  spread  of  Christianity,  and  we  must  lose  the  advantage  of  such 
help  from  the  mighty  past  because  our  time  is  short,  and  we  must  hasten  on  to 
deal  with  other  matters,  which  will  not  brook  omission,  nor  enduie  neglect. 

The  wonderful  analysis  of  the  Incarnation  supplied  by  our  text  meets  and 
answers  an  objection  to  such  an  agency  as  our  Board  of  Missions,  which  is 
sometimes  urged,  but  oftener  felt  than  expressed,  that  all  adventitious  helps, 
all  secondary  means  employed  to  further  “  the  Missionary  Idea  in  the  Church 
are  a  mistake,  that  the  work  should  be  done  for  its  own  sake,  as  the  Apostles, 
it  would  seem,  did  it,  not  only  without  a  board  of  missions,  and  a  treasury 
from  which  to  draw  supplies,  but  without  any  support  whatsoever  from  earthly 

instrumentalities. 

I  do  not  propose  to  dwell  upon  this  objection  further  than  to  consider  it 
as  attacking  a  principle,  which  is  the  characteristic  of  the  Incarnation  of  Jesus 
Christ,  namely,  the  employment  of  means  to  accomplish  an  end.  What,  I  ask, 
is  the  Incarnation  but  the  making  use  of  human  nature  to  accomplish  a  divine 
purpose,  the  salvation  of  mankind  ?  Christ  comes  down  from  Heaven,  “and 
is  made  flesh,”  as  a  means  by  which  He  can  reach  us,  and  enable  us  to  reach 
Him,  and  through  Him  have  access  to  the  Father.  What  is  Christ's  Church 
but  His  Body,  the  continuation  on  the  same  lines  as  those  on  which  the  Head 
moved,  when  He  was  here  on  the  earth  to  go  out  to  us,  and  win  us  to  come  to 
Him  ?  What  are  the  institutions  of  the  Gospel  ordained  by  Christ  but  the  di¬ 
vine  agencies  whereby  our  Lord  lays  hold  of  us  and  lifts  us  to  His  breast,  and 
puts  His  hands  upon  us,  and  nourishes  us  with  His  own  flesh  and  blood  and 
fills  us  with  His  spirit,  and  by  which  in  turn  we  are  incorporated  into  Him, 

and  are  made  by  Him  to  dwell  in  heavenly  places  ? 

What  are  we,  when  we  offer  ourselves  as  missionaries,  but  instruments  m 
God's  hands  for  the  accomplishment  of  His  blessed  purpose,  the  salvation  of 
souls  ?  The  philosophy  then  of  the  Incarnation,  and  of  Christianity,  and  of 
the  missionary  idea  and  life  developed  out  of  the  Gospel,  is  the  employment  of 
means  to  attain  an  end ,  and  thus  we  are  brought  in  the  most  natural  way  to 
open  our  Missionary  Council  and  introduce  to  your  consideration  our  admirable 
Board  of  Missions,  which  is  largely  our  executive,  and  does  our  work.  As  an 
agency  the  Board  of  Missions  is  almost  a  necessity.  We  could  not  keep  pace 
with  our  rapidly  increasing  population  in  this  vast  country  without  some  such 
organization  to  collect  and  distribute  our  offerings.  In  its  work  it  has  been, 
and  it  is  truly  excellent.  I  am  not  saying  that  it  is  perfect,  or  that  no  im¬ 
provements  can  be  made,  although  I  have  none  at  present  to  suggest,  but  I  do 
sav  that  for  industry,  in  steadfast  devotion  to  duty,  in  vigilance  in  watching 
for  opportunities,  in  ingenuity  in  devising  methods  and  plans,  m  pluck  m 
facing  and  overcoming  difficulties  and  discouragements,  and  in  success  in 
meeting  the  expectations  of  the  hundreds  of  thousands  who  wait  upon  its 


SERMON. 


7 


bounty,  no  similar  organization  can  excel,  if  it  can  equal,  our  Board  of 
Missions. 

We  have  here  our  agency  for  missionary  work,  our  head,  and  heart,  and 
hands  between  us  and  the  immense  harvest  into  which  we  are  commanded  to 
enter  and  labor,  to  enter  and  labor  without  delay ,  to  enter  and  labor  now  . 
What  we  need  is  the  spirit  of  “  power,  and  of  love,  and  of  soberness,”  that  we 
may  fill  our  head  with  wisdom,  our  heart  with  love,  and  our  hands  with  power. 

This  need  can  be  met,  and  will  be  met,  if  we  grasp  and  appropriate  “  the 
missionary  idea  in  the  Church.”  The  idea  embodied  in  Christ,  and  which  He 
seeks  to  make  a  universal  reality,  the  Blessed  Trinity  indirectly,  but  yet  neces¬ 
sarily  brought  into  mind  and  into  view  by  the  descriptive  epithet,  “  the  Word,” 
the  Blessed  Trinity  underneath  the  plan  of  salvation  in  the  depths  of  eternal 
love;  “  the  Word”  between  the  Father  and  the  Holy  Ghost,  the  Second  Person 
in  the  Godhead,  bringing  God  to  this  evil  world  and  to  us,  when  in  the  fulness 
of  time  He  was  born  of  a  woman,  and  was  made  flesh,  and  became  the  Son  of 
Man,  “  and  we  beheld  His  glory,  the  glory  as  of  the  Only  Begotten  of  the 
Father  full  of  grace  and  truth.”  Nothing  short  of  this  will  overcome  the 
world,  and  enable  us  to  become  the  sons  of  God,  and  heirs  of  eternal  life,  and 
be  in  consequence  of  good  cheer.  No  ideal  Christ,  the  creation  of  man’s  brain, 
and  painted  by  his  fancy,  no  Christ  Who  is  not  the  Son  of  God  and  the  Son  of 
Man.  No  docetic  Christ,  Who  is  a  phantom,  separated  from  us  by  this  wall  of 
matter,  which  shuts  us  in  and  imprisons  us  on  the  earth,  but  a  Christ,  who  in 
His  eternal  and  ever  living  Personality  lays  hold  of  matter,  and  clothes  Himself 
with  it  as  vesture,  which,  when  He  has  changed  it,  and  transfigured  it,  and 
glorified  it.  He  will  take  with  Him  in  the  Ascension  and  wear  forever  on  the 
Throne  of  God.  No  absent  Christ,  Who  has  gone  away  and  left  us  as  orphans, 
lonely,  comfortless ;  but  a  present  Christ,  Who  is  with  us  in  Sacraments  and 
means  of  grace,  Who  is  “  in  us  the  hope  of  glory.”  Nothing  short  of  a  positive 
Christ,  who  asserts  Himself,  and  claims  to  be  and  makes  good  His  claim  as 
“  the  Only  Begotten  of  the  Father,”  “the  Way,  the  Truth,  and  the  Life,”  “  the 
Light  of  the  world,”  “  the  bread  which  came  down  from  Heaven,”  the  Door,  the 
Vine,  “the  Good  Shepherd,”  “the  Alpha  and  the  Omega,”  the  All  and  in  all. 
Nothing  short  of  this  will  be,  can  be,  the  perennial  inspiration  of  “  the  Mis¬ 
sionary  idea  in  the  Church.” 

Others  may  be  satisfied  with  a  mere  human  Christ,  and  they  may  draw 
lovely  pictures  of  His  perfections  as  an  example,  the  culmination  of  the  divine 
in  man.  We  need  this,  but  we  crave  for  our  necessities  infinitely  more  than 
this. 

Others  may  have  a  Christ  Who  is  more  than  man,  but  yet  is  a  divided 
Christ,  with  a  Godhead  which  is  Almighty  and  Omniscient  and  Infallible,  and 
a  humanity  which  is  full  of  mistakes.  Such  a  Christ  will  not  meet  our  needs. 
We  turn  away  from  these  false  Christs,  since  they  are  false  either  in  being  de¬ 
fective,  or  being  discredited  by  man’s  wilfulness  and  presumption.  We  turn 
away  from  all  these  false  Christs  to  our  own  dear  Christ,  to  the  Christ  of  the 
Gospel,  the  Christ  of  the  Creed,  the  Christ  of  the  Catholic  Church,  perfect 
God  and  perfect  Man,  the  only  Christ  for  Whom  there  is  a  place  in  our  Prayer 


8 


SERMON. 


Book,  the  only  Christ  for  Whom  there  is  room  in  our  hearts,  the  only  Christ 
Whom  we  can  worship  and  adore.  We  turn  to  Him  and  we  see  Him  as  a  living 
reality  before  our  eyes  in  the  portrait  painted  by  St.  John  in  the  text,  for  it 
is  indeed  a  portrait,  and  stands  out  in  bold  and  majestic  relief  among  the  cre¬ 
ations  of  time,  since  it  has  a  background,  even  eternity,  in  the  “  Word,”  and  the 
perfection  of  beauty  in  the  fulness  of  grace  and  truth  as  embodied  m  the  Flesh. 
We  turn  to  our  Christ,  and  there  we  behold  Him  in  matchless  loveliness,  as¬ 
suring  us  of  His  love  in  all  the  many  fields  where  love  can  have  its  lawful  exer¬ 
cise  and  manifesting  His  in  the  perfection  of  purity,  and  m  the  sublimity  ot 

infinitude,  the  love  of  self,  and  ydt  not  selfishness,  because  His  love  of  sell  tell 
infinitely  short  of  His  love  for  others  since  He  emptied  Himself,  He  poured 
out  all  for  love  of  us ;  the  love  of  home  in  the  dutiful  obedience  of  Nazareth, 
the  thoughtful  solicitude  and  care  for  His  disciples,  and  the  filial  tenderness 
displayed  from  the  Cross  in  the  pathetic  commission  confiding  His  blessed 
Mother  to  the  custody  of  St.  John;  the  love  of  country— for  what  patriot,  save 
Jesus,  ever  endeared  his  birthplace  to  the  entire  family  of  man,  and  by  the 
grace  of  His  presence  made  its  territory  “  the  Holy  Land,”  and  its  chief  city, 
“  the  joy  of  the  whole  earth”  ?— the  love  of  all  mankind,  stretching  out  His 
arms  in  death  that  He  might  embrace  every  creature,  and  impart  the  gift  ot 
life  and  love  and  the  perfect  consummation  of  bliss  and  glory  at  Cod’s  rig 
hand.  Jesus  Christ,  the  living,  loving  centre  of  our  race  in  birth,  in  life,  on  the 
cross,  in  the  tomb,  in  the  Resurrection  and  in  the  Ascension,  carrying  a 
centre  to  the  skies,  and  placing  it  on  the  throne  of  Cod,  that  like  the  sun  from 
heaven  it  might  radiate  its  power  and  blessedness  to  every  land  and  the  distant 
islands  of  the  sea,  and  inspire  “  the  Missionary  Idea  in  the  Church,”  and  fill 
us  with  enthusiasm  to  carry  the  message  of  salvation  and  the  means  of  grace 

to  the  ends  of  the  earth. 


S  the  following  sermon  has  incurred  in  some  quarters  adverse  criticism 


r\  prior  to  its  publication,  I  deem  it  but  right  and  just  to  state  that  I  alone  am 
responsible  for  its  allegations  of  fact.  For  its  doctrinal  positions,  of  course, 
as  always,  I  submit  myself  to  the  judgment  of  the  Church. 

It  must  not  be  thought  strange  that  such  an  epidemic  of  untruthfulness  as 
the  present,  which  prevails,  should  overtake  our  generation.  There  have  been 
such  seasons  before,  and  Bishops,  and  Fathers,  and  Doctors  have,  in  the  past, 
taken  even  a  more  gloomy  view  of  the  moral  condition  of  their  age  than  I  am 
forced  to  take  of  ours.  St.  Jerome  cried  out  in  his  anguish  that  “  the  whole 
world  was  groaning  with  Arianism.”  St.  Bernard  deplored  the  degeneracy  of 
his  day  in  the  most  pathetic  language.  Writers  of  the  English  Church  in  the 
last  century  bemoan  the  sad  condition  of  ecclesiastical  affairs. 

I  lament  more  than  words  can  express,  the  state  of  things  which  now  con¬ 
fronts  us,  and  which  I  am  in  duty  bound  to  expose,  and  no  one  will  be  more 
sincerely  relieved  than  I  will  be,  if  it  can  be  conclusively  shown  that  I  am  mis¬ 
taken.  Unhappily  the  proof  is  abundant  on  every  hand  that  men  have  learned 
(an  easy  lesson  when  self-interest  prompts)  to  play  fast  and  loose  with  truth, 
and  by  ingenious  interpretations  to  get  rid  of  promises,  vows  and  even  oatks. 

When  I  say  that  such  tergiversations  from  moral  rectitude  may  occur  with¬ 
out  the  consciousness  of  wrong  doing,  I  am  simply  asserting  that  the  spirit  of 
the  age  educates  men,  and  fills  them  with  its  infection,  and  reconciles  them  to 
its  all-prevailing  tendencies  and  temper,  and  their  moral  sense  is  dulled,  and 
sometimes  almost  killed. 

We  have  seen,  within  the  last  few  years,  men  in  high  places  of  trust  pro¬ 
claiming  tenets  apparently  inconsistent  with  the  standards  of  their  professed 
faith,  and  striving  to  retain  their  status  of  accredited  teachers  of  the  bodies  to 
which  they  belonged,  while  repudiating  in  effect  the  conditions  on  which  they 
secured  their  positions.  These  men  may  have  been  right  in  the  abstract  as  to 
what  they  proclaimed  as  true,  and  their  systems  wrong,  but  that  was  not  the 
question  ;  the  real  issue  was  this:  was  their  teaching  in  any  way  reconcilable 
with  the  doctrines  which  they  had  pledged  themselves  to  hold  and  teach  ?  It 
was  manifest  to  all  impartial  observers  and  critics  that  they  were  not,  and  yet 
these  men,  some  of  them  at  least,  reasoned  themselves  into  the  conviction  that 
their  clever  interpretations  reconciled  what  was  irreconcilable.  Such  has  been 
the  case  in  our  own  Church,  as  I  am  prepared  to  prove,  and  have  already  done 
so  in  publications,  which  have  come  forth  from  the  press  under  my  own  name. 

Our  religious  literature  of  the  present  day  furnishes  unhappily  copious  evi¬ 
dence  of  the  truth  of  my  allegation  in  volumes,  which  are  on  sale  from  book¬ 
sellers’  counters. 

It  is  a  thankless  task  to  tell  men  unwelcome  truths,  either  as  individuals  or 
communities.  One  is  likely  to  invoke  their  curses,  and  perchance  be  honored, 
when  popular  rage  is  excited,  with  confessorship  or  even  martyrdom. 

These  words  are  necessary  for  the  present  crisis,  and  other  words  are 
needed  to  warn  men  that  infallibility  does  not  come  as  the  result  of  exalted 
position  and  popular  favor;  nor  again  do  wealth  and  the  laudation  of  the 
people  secure  any  one  from  the  just  judgment  of  God.  G.  F.  S. 

Springfield,  Ill.,  Sept.  25th,  1893. 


. 


- 


PREFACE  TO  SECOND  EDITION. 


IME  resolves  many  doubts,  corrects  man)  mistakes,  reverses  many  conelu- 


1  sions,  and  makes  slow  but  sure  preparation  for  what  must  be  when  it 
shall  come  to  an  end  itself,  the  last,  the  great,  the  final  judgment  by  God  Him¬ 


self. 


The  sermon,  which  is  now  republished  at  the  request  of  many,  is  a  striking 
illustration  of  the  truth  of  the  above  statement. 

When  the  discourse  first  appeared  in  August,  1893,  on  the  occasion  of  the 
consecration  of  the  Rt.  Rev.  Dr.  Gailor,  its  positions  as  regards  the  disloyalty 
of  very  many  members  of  our  Church  to  her  Creed  and  standards  were  confi¬ 
dently  denied,  and  the  author  was  subjected  to  bitter  denunciation  for  daring 
to  state  what  he  believed  to  be  absolutely  true. 

Two  years  have  elapsed  and  the  interval  has  added  to  the  evidence,  at 
that  time  before  the  public,  proofs  which  more  than  substantiate  every  allega. 
tion  which  the  preacher  then  made. 

A  philosophy  absolutely  contradictory  of  God’s  Word,  of  the  Catholic  faith 
and  of  the  offices  of  our  Prayer  Book  is  made  the  basis  of  a  theology  which 
seems  to  compi  ehend  and  maintain  all  the  heresies  which  the  Church  has  ever 
known,  and  the  men  in  the  sacred  ministry  and  out  of  it,  who  subscribe  to  such 
teaching,  seek  to  defend  and  shelter  themselves  by  debasing  language,  by  put¬ 
ting  new  meanings  into  old  words,  and  by  adopting  as  their  code  of  morals  in 
the  sphere  at  least  of  religion,  principles  which  the  secular  press  spontaneously 
characterize  as  “the  ethics  of  highwaymen.” 

The  contention  which  I  have  made  from  the  beginning  has  been,  and  now 
is,  that  these  men  with  the  principles  which  they  avow  in  philosophy  and  theol¬ 
ogy  have  no  moral  right  to  be  in  our  ministry  or  communion  any  more  than 
Sabellius,  or  Ai ius,  01  Apollinarius,  or  Nestorius,or  Eutvclies,  or  Honorius  had, 
and  these  men  we  know  were  all  cast  out  as  heretics,  and  the  ag'es  ever  since 
have  confirmed  the  verdict  which  cast  them  out. 

These  men  may  be  right  in  their  philosophy  and  theology ;  I  am  not  dis¬ 
posed  to  argue  this  abstract  question,  but  I  affirm  without  fear  of  successful 
contradiction  that  holding  the  positions  which  the}^  do,  our  Church  is  no  place 
for  them,  and  they  cannot  enter  our  ministry  without  falsehood  on  their  lips, 
nor  our  Episcopate  without  perjury  on  their  souls. 

The  Pra\rer  Book  is  in  print  and  accessible  to  all;  spread  out  before  the  eyes 
of  every  one  are  the  doctrines,  discipline  and  worship  of  the  Church.  Men  may 
not  agree  as  to  the  minute  details  of  this  teaching  and  prescribed  practice,  but 
as  to  the  fundamental  principles  there  can  be  no  room  for  honest  doubt. 

No  honest  man  can  be  a  Unitarian  in  our  Church. 

No  honest  man  can  be  an  Apoliinarian,  or  Nestorian,  or  Eutvchian,  or 
Monophosyte,  or  Menothelite  and  be  in  our  Church. 

No  honest  man  can  be  a  Pelagian  and  be  in  our  Church. 

No  honest  man  can  be  a  Congregationalist  and  be  in  our  Church. 

No  honest  man  can  be  a  Quaker  and  be  in  our  Church.  We  are  speaking  of 
men  who  consciously  hold  these  positions. 


4 


Each  of  these  men  in  his  rightful  place.  The  Unitarian  among  Unitarians , 
the  Congregationalist  among  Congregationalists ;  the  Pelagian  among  Pe¬ 
lagians  ;  the  Quaker  among  Quakers,  may  be  honest,  and  demands  and  oug  it 
to& receive  ou7  respect;  but  when  these  men  with  interpretations  upon  their 
lips  which  in  anv  other  sphere  of  life  would  consign  them  to  infamy,  enter  our 
Communion,  or/being  in  it,  are  determined  to  remain,  they  deserve  our  repro¬ 
bation  as  unworthy  of  the  recognition  of  all  decent  people. 

An  example  will  serve  to  show  as  an  object  lesson  the  method  adopted  iy 
such  misguided  persons  to  reconcile  themselves  to  their  anomalous  and  im¬ 
moral  position.  ,,  .  •  , 

Ask  an  “  Episcopal-Unitarian,”  for  instance,  whether  he  believes  that  Christ 

is  reallv  and  truly  God,  and  he  will  answer,  “Yes,  certainly,  with  all  my  hearts 
Ask  him  if  he  believes  that  Christ  is  of  the  same  substance  with  the  Father ,  and 
he  will  reply,  “Yes,  undoubtedly  He  is.”  Ask  him  again  it  he  believes  that 
Christ  was  conceived  by  the  Holy  Ghost,  and  born  of  the  \  irgin  Mai\  ,  anc  e 
will  respond,  “Unquestionably  I  do.”  Now  were  one  to  stop  here,  all  would 
seem  to  be  well,  but  if  the  questioner  goes  on  and  inquires  of  the  Episcopa  - 
Unitarian”  whether  he  could  assert  xhe  same  of  other  human  beings  beside 
Christ  which  he  has  affirmed  of  Him,  and  he  would  at  once  reply,  “  \es,  of 
everv  other  human  being  all  this  is  true,  since  humanity,  m  a  sense,  is  of  the 
same  essence  with  the  Eternal  Father.”  “  It  is  a  question  of  degree,  he  would 
add  “not  of  difference  of  condition.  Christ  was,  in  the  fullest  sense,  God  of 
God,  Light  of  Light,  Very  God  of  Very  God;  but  all  men  on  different  planes  of 

elevation  are  Christs.  .  , 

It  must  be  seen  that  discussion  with  such  a  person  is  at  an  end.  He  lias 

lost  his  moral  bearings,  and  his  sin  is  more  a  sin  of  the  soul  than  of  the  intellect. 

I  invite  the  attention  of  all  candid  minds  to  a  serious  consideration  of  the 
sermon  as  an  exposition  of  the  polity  of  the  Catholic  Church  as  delivered  to  us 
by  the  Word  of  God,  exhibited  in  the  ages  all  along,  and  set  foith  m  our 

And  further,  I  solicit  the  careful  perusal  of  the  notes  and  illustrations 
printed  as  an  appendix  to  the  sermon  in  proof  of  my  indictment  as  to  the  axity 

and  dislovaltv  which  prevail  among  us.  .  . 

I  feel’  sure  that  the  public  will  recognize  the  merits  of  the  issue  wine  1 

have  raised  and  still  maintain,  when  they  read  and  ponder  the  extracts  from 
various  authors,  which  I  submit.  There  can  be  but  one  opinion  as  to  their 
relation  to  the  standards  of  our  Church  in  Creed,  Offices,  Sacraments  and 

Ordinal.  They  are  either  absolutely  inconsistent  with  them,  or  they  hath  con- 

...  .  '  George  F.  Seymour. 

tradict  them. 

Springfield,  Ill.,  Sept.  20th,  1S95. 


SERMON. 


“  Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ,  and  stewards 
of  the  mysteries  of  God.” — 1  Corinthians,  iv.,  1. 

0  unite  Heaven  and  our  sinful  earth  is  a  divine  achieve- 


1  ment .  They  were  joined  in  creation,  but  were  divorced  by  the 
fall.  Christ  brought  them  together.  He  accomplished  this  by 
making  a  double  journey.  First,  from  the  bosom  of  the  Eter¬ 
nal  Father  to  Bethlehem  at  His  nativity,"  when  He  laid  hold  of 
our  humanity  in  the  womb  of  the  Blessed  Virgin,  and  joined  it  to 
Himself  as  a  part,  an  indissoluble  part,  of  His  eternal  Person¬ 
ality.  Then  from  Calvary  after  three  and  thirty  years  passed  in 
our  mortal  estate,  Fie  surrendered  His  soul  to  God  who  gave  it, 
as  He  said  on  the  Cross,  “Father,  into  Thy  hands  I  commend 
My  spirit,”  and  died  and  returned  as  far  as  Paradise  to  the 
bosom  of  the  Father,  whence  He  had  come  on  Christmas  Dav. 
But  His  blessed  body  was  a  corpse  in  Joseph’s  tomb.  Without 
the  body  our  humanity  is  not  complete,  made  perfect;  and  no 
incomplete ,  imperfect  thing  c an  enter  Heaven. 

Christ  came  back  again  from  Paradise  on  the  third  day, 
where  He  had  been,  as  to  His  human  soul,  with  the  Father; 
and  in  the  resurrection  He  took  up  His  body  from  the  grave, 
and  by  the  power  of  the  Holy  Ghost  He  revived  it,  reanimated 
it  with  His  spirit,  changed  it  in  a  moment,  in  the  twinkling  of 
an  eye,  into  its  glorified  condition,  of  which  He  gave  His  chosen 
witnesses  beforehand  a  glimpse  in  the  transfiguration . 

Thus  again  the  Blessed  Jesus  came  forth  from  the  bosom  of 
the  Father  in  Paradise  to  the  Holy  Sepulchre  in  Jerusalem,  and 
by  a  second  nativity  was  born  from  the  womb  of  the  grave. 
“Thou  art  My  Son;  this  day  have  I  begotten  Thee,”  is  a  pro¬ 
phetic  declaration  concerning  our  Lord  fulfilled  as  truly  in  His 
resurrection  at  Easter,  as  it  had  been  in  His  birth  of  the  Virgin 
at  Christmas.  He  lifted  His  body  from  the  couch  of  death  and 
filled  it  with  the  fulness  of  His  human  life ;  and  our  nature  had 
its  perfect  consummation  as  He  stood  on  the  morning  of  the 

:  We  use  here  and  elsewhere  the  word  nativity  in  the  comprehensive  sense 
ol  including  conception  as  well  as  birth,  the  Annunciation  as  well  as  Christmas 
Dav  itself. 


6 


first  day  in  the  garden,  and  revealed  Himself  to  Saint  Mary 
Magdalene.  His  second  journey  was  now  well  nigh  completed ; 
onlva  single  stage  remained  before  He  should  return  to  Heaven ; 
but  for  our  sakes  He  lingered  (shrouding  His  glory  while  He  re¬ 
mained)  that  He  might  give  those  many  infallible  proofs  of  the 
resurrection,  which  would  place  it  as  an  historical  fact  upon  a 
foundation  of  evidence  like  adamant,  that  can  not  be  shaken. 

Then,  when  forty  days  were  accomplished,  and  He  had  gone 
in  and  out  before  His  Apostles  and  others,  and  had  shown  Him¬ 
self  alive  to  one  and  another,  to  tw^o,  to  three,  to  se\en,  to  ten, 
to  eleven,  to  above  five  hundred  at  once,  He  fulfilled  the  prom¬ 
ise,  which  He  had  announced  to  Saint  Mary  Magdalene  m  the 
garden,  and  ascended  to  Heaven  ;  He  returned  to  the  bosom  of 
the  Father,  whence  He  had  originally  come  forth ;  but  not  as 
He  had  left  did  He  return.  He  took  back  with  Him  human 
nature  complete  and  perfect  in  body  and  soul,  and  placed  it  in 
His  divine  Person  on  the  throne  of  God.  He  united  Heaven 
and  earth  once  more.  ‘‘He  came  forth  from  the  Father  and 
came  into  the  w^orld,  and  again  He  left  the  w^orld  and  returned 
to  the  Father.”  In  His  Person  with  the  two  natures  joined, 
our  Lord  is  for  all  time  a  living  Jacob's  ladder ,  reaching  from 
earth  to  Heaven.  He  planted  its  foot  on  the  earth  in  the 
manger  at  His  nativity;  He  lifted  it  to  Paradise  from  the  cross 
at  His  death ;  He  planted  its  foot  again  on  the  earth  m  the 
tomb  at  His  resurrection,  His  second  nativity ;  and  He  lifted 
its  top  to  Heaven,  even  to  the  throne  of  the  Father,  m  His 
ascension  and  session  at  the  right  hand  of  God.  Henceforth 
were  fulfilled  unto  men  His  wonderful  w^ords  to  Nathaniel, 
“Verily,  verily,  I  say  unto  you,  hereafter  ye  shall  see  Heaven 
open,  and  the  angels  of  God  ascending  and  descending  upon 

the  Son  of  Man”  (St.  John  i.,  51). 

The  Incarnation  effects  the  union  of  earth  and  Heaven— it 
is  the  union  of  earth  and  Heaven.  It  is  the  coming  down  of 
Heaven  to  earth  in  the  Person  of  the  Eternal  Son,  and  the  litt- 
ino-  up  of  earth  to  Heaven  m  our  human  nature,  taken  by  hypo¬ 
static  union  into  His  Godhead,  so  that  He  became  and  will  for¬ 
ever  remain  the  Son  of  Man ,  as  well  as  the  Son  of  God. 

The  birth  of  Christ  into  this  world,  and  His  going  out  by 
death  to  Paradise  and  by  ascension  into  Heaven,  open  a  door 
of  access  to  God  on  high ;  they  constitute  the  ladder  let  down 
from  the  great  white  throne  to  sinful  man,  with  the  angels  as¬ 
cending  and  descending  on  it,  and  the  Lord  God  standing  above 
it,  and  looking  down  in  compassion  and  love  upon  His  erring  c  1  - 

dren  (Gen.  xxvm.  12). 


7 


The  Incarnation  in  its  finality,  reaching  its  completion  of 
plan  and  perfection  of  purpose,  is  a  grand  series  of  gifts  toman, 
not  stopping  until  it  includes  and  ends  in  the  gift  of  God  to  us, 
the  Father,  and  the  Son,  and  the  Holy  Ghost,  the  ever  blessed 
Trinity. 

Trace  the  history  of  the  plan  of  redemption  in  the  barest 
and  briefest  outline,  and  this  fact  will  luminously  appear,  that 
in  order  to  restore  fallen  man  to  the  divine  favor,  and  recover 
creation  from  the  thraldom  of  Satan,  so  that  there  shall  be 
new  heavens  and  a  new  earth,  wherein  dwelleth  righteousness, 
the  Eternal  God  gave  us  Himself,  and  with  Himself  “  every 
good  and  perfect  gift  ”  necessary  for  our  salvation. 

The  Eternal  Father,  the  primary  fountain  of  all  life  and  love 
and  joy  and  beneficence,  gave  us  His  Son  to  be  our  Saviour,  to 
be  “God  with  us,”  Emmanuel,  to  take  us  in  our  nature  into 
Himself,  by  hypostatic  union,  and  crown  us  with  glory  and 
honor  in  His  kingdom  above.  “God  so  loved  the  world  that 
He  gave  His  only  begotten  Son,  that  whosoever  belie veth  in 
Him  should  not  perish,  but  have  everlasting  life”  (St.  John, 
m.  16). 

This  is  the  Eternal  Father’s  Christmas  gift  to  the  world. 
It  is  the  Father’s  gift,  and  yet  the  gift  is  not  made  without  the 
concurrence  of  the  Son  and  of  the  Holy  Ghost.  The  Son  stands 
ready  to  be  given.  “  Lo,  I  come,”  He  says,  “  (in  the  volume  of 
the  book  it  is  written  of  Me)  to  do  Thy  will,  0  God  ”  (Heb.  x. 
7).  And  when  He  comes  into  the  world  we  affirm  in  the  Creed 
that  “He  was  conceived  by  the  Holy  Ghost.”  As  He  enters 
upon  His  ministry  the  Holy  Ghost  is  seen  descending  like  a  dove 
and  lighting  upon  Him  (St.  Matt.  hi.  16),  and  the  Father  pro¬ 
claims  His  gift  in  the  acknowledgment,  “This  is  My  beloved 
Son,  in  whom  I  am  well  pleased.”  When  our  Lord  pours  forth 
His  precious  blood,  and  dies  upon  the  cross  for  us,  we  are  told 
that  His  full,  perfect  and  sufficient  sacrifice  for  the  sins  of  all 
mankind  was  offered  through  the  Eternal  Spirit  (Heb.  ix.  14). 

When  the  Eternal  Son  returned  to  the  bosom  of  the  Father, 
He  gave  us  the  Holy  Ghost  as  His  Pentecostal  gift  to  the  world, 
to  abide  with  us  forever.  “It  is  expedient  for  you,”  Christ 
says,  addressing  His  Apostles,  “that  I  go  away;  for  if  I  go  not 
away,  the  Comforter  will  not  come  unto  you;  but  if  I  depart, 
I  will  send  Him  unto  you”  (St.John,  xvi.7).  The  Holy  Ghost 
is  called  by  St.  Paul  “the  Spirit  of  the  Son  ”  (Gal.  iv.  6),  “the 
Spirit  of  Jesus  Christ”  (Philip,  i.  19),  and  by  St.  Peter  “the 
Spirit  of  Christ”  (i  St.  Peter,  i.  11). 

Pentecost,  then,  our  Whitsunday, is  the  day  of  theSon’sgiv- 


8 


in g,  as  Christmas  was  of  the  Father’s  ;  and  yet,  as  before,  the 
blessed  Spirit  is  not  so  exclusively  the  Son’s  gift  that  the  Father 
and  the  Holy  Ghost  do  not  co-operate  in  the  heavenly  bene¬ 
faction. 

Our  Lord  tells  us  that  He  would  pray  to  the  Father  to  send 
His  disciples  another  Comforter,  and  He  assures  us  that  the 
Father  will  send  the  Comforter  in  His  name. 

The  Holy  Ghost,  like  the  Son,  stands  ready  to  come  and 
work  with  man  for  his  salvation,  and  this.  His  willingness  to 
o-ive  and  be  given,  is  shown  by  the  tact  that  it  is  sorrow  to 
Him  when  the  sinner  resists  His  approaches,  and  hence  we  are 
importuned  by  the  Apostle  not  “to  grieve"  the  blessed  Spirit. 

The  Holy  Ghost  came  from  Heaven  at  our  Lord’s  baptism, 
in  bodily  form  like  a  dove,  and  lighted  upon  Him,  and  He  was  • 
filled  with  all  the  fulness  of  the  Godhead,  so  that  it  is  said  by 
St.  John  that  the  Father  “giveth  not  the  Spirit  by  measure 
unto  Him’’  (St.  John,  m.  34).  Filled  with  the  Holy  Ghost, 
Jesus  accomplished  His  ministry  and  ofieied  Himself  upon  the 
cross,  “and  rose  again  the  third  day,  according  to  the  Scrip¬ 
tures.” 

On  the  day  of  His  resurrection  our  Lord  breathed  upon  His 
Apostles  and  said  :  “Receive ye  the  Holy  Ghost ;  whosesoever  sins 
ve  remit,  they  are  remitted  unto  them ;  and  whosesoever  sms 
ye  retain,  they  are  retained”  (St.  John,  xx.  22,  23).  On 
the  day  of  Pentecost,  while  the  Apostles,  with  others,  wTere 
waiting  for  the  promise  of  the  Father,  in  obedience  to  Jesus 
command,  “suddenly  there  came  a  sound  from  Heaven  as  of  a 
rushing  mighty  wind,  and  it  filled  all  the  house  where  thev  were 
sitting.  And  there  appeared  unto  them  cloven  tongues  like  as 
of  fire,  and  it  sat  upon  each  of  them.  And  they  were  all  filled 

with  the  Holy  Ghost”  (Acts  n.  2-4). 

The  Dove  was  given  to  Christ  from  the  Father,  and  was 
Christ’s,  since  he  abode  upon  Him,  and  made  Him  “Christ" 
the  Alessiah,  for  thus  He  was  anointed  wfith  the  Holy  Ghost 
and  invested  as  the  Son  of  Alan  with  His  three  offices .  to  teach 
as  Prophet ,  to  offer  the  one  offering  as  Priest ,  and  to  guide  and 

rule  and  execute  judgment  as  King. 

The  breath  was  Christ’s;  the  atmosphere  not  of  earth,  but 
of  the  skies.  After  He  was  risen  from  the  dead,  our  Lord,  it 
would  appear,  breathed  no  longer  the  vital  air  which  fills  our 
nostrils,  but  the  Holy  Spirit,  by  whom  He  raised  Himself  from 
the  dead. 

The  Spirit  of  God  fills  Heaven  with  life,  as  our  air  is  the 
breath  of  hie  on  earth.  Our  hlessed  Lord,  as  the  Son  of  AT an, 


9 


is  the  divine  channel  through  which  the  Holy  Ghost  comes  to 
earth  and  to  men,  and  animates  the  Church,  His  body,  and 
makes  it  alive  with  the  life  of  God. 

The  rushing  mighty  wind  and  the  cloven  tongues  like  as  of 
fire  were  Christ’s,  and  completed  His  gift  of  the  Holy  Ghost 
to  us. 

The  Dove,  the  symbol  of  peace,  with  its  olive  branch,  com¬ 
ing  over  the  waste  of  waters  to  the  Ark,  and  descending  on 
Him  who,  while  He  was  baptized  in  the  Jordan,  actually  sanc¬ 
tified  water  to  the  mystical  washing  away  of  sin,  and  made  it 
fruitful  through  the  Spirit  in  imparting  the  gift  of  the  new 
birth  ;  the  Dove,  the  symbol  of  celestial  love,  with  its  gentleness 
and  harmlessness,  the  opposite  of  the  serpent,  which  cleaveth 
to  the  dust,  and  is  full  of  malice,  deceit  and  guile;  the  Dove, 
with  its  silver  wings  and  its  feathers  like  gold,  to  carry  its  good 
gifts  with  its  presence  all  over  the  world,  and  strive  to  win 
earth  to  lift  its  gaze  and  its  heart  to  God,  as  it  follows  the 
flight  of  the  Heavenly  messenger;  the  Dove  is  Christ’s  for  our 
sakes,  as  Christ  is  the  Head  of  the  Church  for  our  sakes,and  as 
such  receives  the  Spirit  without  measure  for  our  sakes,  that  of 
His  fulness,  through  sacraments  and  means  of  grace,  we  may 
all  partake. 

Now,  this  gift  of  the  Holy  Ghost,  which  Christ  receives  as 
the  Son  of  Man ,  He  bestows  upon  us  in  His  breath  breathed 
upon  His  Apostles  on  Easter  Day,  and  His  rushing  mighty 
wind,  and  His  cloven  tongues  like  as  of  fire  sent  down  from 
Heaven  at  Pentecost;  the  breath  of  the  resurrection  for  the  re¬ 
mission  of  sins ;  and  the  tongues  like  as  of  fire  to  carry  the  new 
life  on  the  wings  of  the  rushing  mighty  wind  to  every  clime  and 
race,  and  fill  the  whole  world. 

The  Eternal  Son  is  the  Father’s  gift  to  man  to  be  his 
Saviour,  and  He  bestows  the  gift  on  Christmas  Day,  when 
Jesus  Christ  is  born  at  Bethlehem.  The  Eternal  Spirit  is  the 
Son’s  gift  to  man,  to  be  the  author  and  giver  of  His  renewed 
life,  and  by  sacramental  union  to  make  man  one  with  Christ  in 
His  conflict  and  victory,  and  He  bestows  the  gift  on  the  day  of 
Pentecost,  when  the  one  hundred  and  twenty  were  all  filled 
with  the  Holy  Ghost  at  Jerusalem. 

The  Holy  Ghost,  in  His  turn,  gives  us  the  ministry,  and  the 
Word,  and  the  sacraments.  Our  Lord  specifies  these  gifts, 
which  the  Spirit  would  bestow,  in  His  charter  of  incorporation 
of  the  Apostolate,  which  the  Blessed  Spirit  has  preserved  for  us, 
word  for  word,  in  the  closing  verses  of  St.  Matthew’s  Gospel 
( xxxviii,  18,  etc). 


10 


“  All  power,”  says  our  Lord  as  the  Son  of  Man,  “all  power 
is  given  unto  Ale  in  Heaven  and  in  earth.”  This  power  is  the 
Holy  Ghost  filling  Him  as  man  with  all  the  fulness  of  the  God¬ 
head  bodily.  “  Go  ye  therefore,”  He  continues,  addressing  the' 
Apostles,  “  and  make  disciples  of  all  nations.”  Here  is  the  min¬ 
istry  in  the  corporate  body  to  which  He  speaks.  “Baptizing 
them,”  He  goes  on,  “in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost,  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you.”  Here  are  the  Woid  in 
teaching,  and  the  sacraments  in  baptism,  and  all  the  other 
things,  which  He  had  enjoined  upon  His  Apostles,  pre-eminently 
the  most  solemn  command  issued  in  the  upper  chamber—  Do 
this;”  “Take,  eat;”  “Drink  ye  all  of  it.”  And  our  Lord 
concludes  by  bringing  out  and  setting  before  us  their  official 
character  in  the  strongest  light  as  grouped  around  Him.  He 
savs,  “Lo,  I  am  with  you  alway,  even  unto  the  end  ol  the 
world,”  sealing  and  stamping  their  ministry  by  these  words  as 
official  and  not  personal,  as  final  and  not  temporary ,  lasting  as 
long  as  time  shall  endure,  and  not  to  be  superseded  by  other 
ministries  of  man’s  invention,  and  at  man’s  pleasure  and  ca- 

PnCThese  gifts  of  the  Holy  Spirit,  the  ministry,  the  Word,  and 
the  sacraments,  bring  the  three  Persons  of  the  ever-blessed 
Trinity  to  us,  and  explain  the  words  of  our  Lord  addressed  to 
Judas  (not  Iscariot),  “If  a  man  love  Me,  he  will  keep  My  words; 
and  Aly  Father  will  love  him,  and  We  will  come  unto  him,  and 

make  Our  abode  with  him  ”  (St.  John,  xiv.,  23). 

The  sacred  ministry,  in  its  three  orders,  brings,  by  the  oper¬ 
ation  of  the  Holy  Ghost,  Jesus  Christ  to  us  officially— the  dea¬ 
con,  the  prophetic  office,  as  teaching;  the  presbyter, the  priestly 
office,  as  showing  the  Lord’s  death  till  He  come  (i  Cor  xi.,26), 
“in  the  breaking  of  the  bread;”  and  the  Bishop, the  king  y 
office,  as  exercising  jurisdiction  in  its  broadest  sense  of  guiding 

as  well  as  ruling.  .  -  . 

The  sacraments,  as  official  acts  representing  God  as  their 

author  and  their  sanction,  bring  Christ  to  us  personally;  m 
Holy  Baptism  we  “put  on  Christ,”  are  made  His  members;  m 

the  Holv  Eucharist  “  we  dwell  in  Him,  and  He  m  us.” 

The  Church,  the  Body  of  Christ,  in  yielding  the  fruits  ot  the 
Spirit  in  words  of  truth  and  peace  and  love,  and  deeds  ol  char¬ 
ity,  brings  Christ  to  us  in  His  activities,  speaking  as  mere  man 

never  spake,  and  going  about  doing  good.  , 

The  Word,  the  gift  of  the  Holy  Ghost,  “Who  spake  by  e 
prophets,”  as  all  devout  Christians  profess  to  believe  in  the 


11 


Creed,  implies,  as  the  very  nature  of  things  compels,  the  priority 
of  the  ministry,  since  the  prophets,  the  divine  teachers,  are  in¬ 
spired  to  communicate  God’s  will  to  man,  and  they  must  be  in 
existence  ready  to  receive  the  heavenly  message  when  it  comes. 
The  Word  is  inclusive  of  the  Oracles  of  God,  the  Bible;  the  Creed 
of  Christendom,  the  marrow  of  the  Bible;  and  the  teaching  of 
the  Church,  proved  by  the  warrant  of  Holy  Scripture,  and  the 
analogy  of  the  faith  once  delivered  to  the  saints. 

In  its  supreme  sense,  the  Word  carries  us  to  the  Eternal 
Son,  the  primary  gift  in  the  blessed  series,  which,  like  a  golden 
chain  of  many  links  let  down  from  Heaven,  binds  us  to  the 
throne  of  God,  where  sits  the  Son  of  Man,  who  ever  liveth  to 
intercede  for  us  miserable  sinners. 

St.  John  uses  the  phrase,  “the  Word  is  God,”  to  describe 
the  Eternal  Son,  and  herein  he  brings  into  view  the  Blessed 
Trinity,  and  suggests  the  relative  place  of  Christ  as  the  Media¬ 
tor  in  the  work  of  redemption. 

“Word”  is  an  articulate  sound,  which  embodies  thought. 
There  can  be  no  thought  without  a  thinker,  who  is  first ; 
and  there  can  be  no  word  spoken  without  breath,  which  is 
third.  First  the  thinker,  then  the  thought,  and  then  the  breath, 
and  by  the  union  of  the  three  in  one  we  have  “the  word.” 

So  the  Son  was  from  all  eternity  in  the  bosom  of  the  Father, 
like  the  thought  in  the  mind  of  the  thinker.  In  the  fulness  of 
time  God  sent  forth  His  Son,  born  of  a  woman,  and  He  was  con¬ 
ceived  by  the  Holy  Ghost,  the  eternal  breath,  and  “the Word 
was  made  flesh,  and  dwelt  among  us  (and  we  beheld  His  glory, 
the  glory  as  of  the  only  begotten  of  the  Father),  full  of  grace 
and  truth”  (St.  John,  i.  14). 

Thus  the  Father,  Son  and  Holy  Ghost  concur  in  giving  us 
“the  Word ,”  our  Lord  and  Saviour  Jesus  Christ,  and  in  this 
mysterious  revelation  of  divine  love  we  see  our  dear  Lord’s 
place  in  the  plan  of  redemption,  the  second ,  intermediate.  He 
is  always  between;  “No  man,”  says  He,  “cometh  unto  the 
Father  but  by  Me  ”  (St.  John,  xiv.  6). 

He  is  between  us  and  the  fruition  of  all  our  blessings,  and, 
if  we  will,  between  us  and  all  our  sins  and  woes ;  and  hence  we 
ask  for  the  good  things,  and  pray  against  the  evil,  through  His 
blessed  name. 

Jesus  Christ  is  the  Word  of  God,  and  He  Alls  the  oracles  of 
revelation  with  His  presence  by  the  breathing,  the  inspiration, 
of  the  Holy  Ghost.  The  Law,  like  a  school-master,  brings  us  to 
Christ,  and  His  testimony  is  the  spirit  of  prophecy.  The  Gospel, 
like  the  river  of  Paradise,  parts  into  four  heads  and  carries  Him 


12 


in  its  life-giving  waters  to  the  four  quarters  of  the  world.  The 
Epistles  draw  out  and  apply  His  divine  teaching.  And  the 
Revelation  discloses  the  future,  and  exhibits  Him  as  the  tri¬ 
umphant  King  in  His  beauty,  reigning  in  majesty  and  glory  in 
that  land,  which  now  seems  to  us  “  very  far  off.” 

The  sacred  ministrvand  the  blessed  sacraments  are  Chi ist  s, 
and  the  Holy  Ghost  proceeding  from  the  F ather  and  the  Son  gives 
us  both  as  the  gifts  which  reach  us  here,  our  heads,  and  hearts, 
and  hands,  and  lips,  and  eyes,  and  ears,  and  lives,  and  puts  us  m 
possession  of  the  highest  blessings  in  foretaste  now,  and  in  full 
fruition  of  enjoyment  hereafter  forever  in  Heaven. 

Our  sketch  in  outline  is  complete.  We  have  simply  followed 
the  sequences  of  the  Christian  year,  and  the  obvious  teaching  of 
the  Bible,  and  there  is  displayed  before  our  eyes  the  infinite 
wealth  of  God  's  gifts  to  us,  to  ensure  our  salvation,  and  win  us 
to  Him  by  their  exhibition  of  His  boundless  love  for  us. 

Let  us  recount  our  treasures  and  proceed  to  the  application 
which  they  suggest  in  connection  with  this  day’s  most  blessed 
service,  the  consecration  of  our  brother  beloved  as  a  Bishop  in 
the  Church  of  God. 

The  human  race  was  banished  from  the  presence  of  God  and 
the  glory  of  His  power,  in  consequence  of  sin,  and  was  power¬ 
less  to  release  itself  from  the  dominion  of  evil,  and  return  to  its 

home. 

In  infinite  love  God  opened  a  way  for  man’s  recovery,  and 

provided  the  means  for  his  restoration. 

These  means  are  a  series  of  gifts  which  are  bestowed  by  “the 
Father  of  lights,”  and  bring  Heaven  down  to  earth,  that  they 
may  lift  earth  up  to  Heaven. 

'The  Father  gives, in  His  Christmas  gift  to  man,  the  Eternal 
Son. 

The  Son  gives,  in  His  Pentecostal  gift  to  man,  the  Eternal 
Spirit. 

And  the  Spirit  gives,  in  His  diversity  ol  operations,  the 
ministry,  and  the  Word,  and  the  sacraments;  the  ministry  to 
bring  the  message  of  salvation  to  mankind,  the  teaching  oral 
and  ^written,  the  Word  of  God  preached  and  read;  the  Word 
teaching  and  explaining  God’s  will  and  commandments,  and 
calling  men  to  repentance  and  obedience,  the  acceptance  of  God  s 
mercy  through  Christ  in  the  reception  of  the  blessed  sacraments  ; 
the  sacraments,  expressly  ordained  by  Christ,  or  implicitly,  en¬ 
joined  by  Him,  as  administered  by  the  Holy  Apostles,  under  the 
guidance  of  the  Blessed  Spirit,  whom  Christ  sent  to  bring  all 
things  to  their  remembrance  whatsoever  He  had  commanded 


13 

them,  and  to  direct  them  what  to  do  and  what  to  say;  the  sac¬ 
raments,  the  channels  of  God’s  grace  to  bring  men  in  the  obe¬ 
dience  of  faith  to  Christ,  that  they  might  become  “partakers  of 
the  divine  nature.” 

And  then,  besides  that  diversity  of  gifts,  which  the  Holy 
Ghost  ministers  in  the  one  Body,  the  Church,  into  which  we  are 
all  baptized,  and  wherein  we  dwell.  The  series  runs  in  outline 
thus : 

The  Father. 

The  Son. 

The  Hoh  Ghost. 

The  Sacred  Ministry. 

The  Word. 

The  Sacraments. 

The  other  gifts  and  administrations  of  the  Holy  Ghost. 

This  is  the  series  of  gifts  bound  up  in  the  plan  of  redemp¬ 
tion,  and  uniting  Heaven  to  earth  and  earth  to  Heaven.  The 
Father  and  the  Son  and  the  Holy  Ghost  in  Heaven,  and  comine 
down  to  earth;  and  the  ministry,  Word,  and  sacraments,  and 
means  of  grace  on  earth,  and  carrying  those  on  earth,  who 
prove  themselves  worthy,  up  to  Heaven,  and  causing  them  to 
dwell  with  their  Lord  in  glory. 

Where  is  the  point  of  contact,  where  the  heavenly  touches 
the  earthly,  and  the  earthly  touches  the  heavenly,  where  the 
gifts  from  Heaven  reach  down  and  fill  earthly  things,  and  make 
them  divine  gifts,  and  join  the  two  in  one,  so  that  the  golden 
chain  of  gifts  becomes  continuous  in  its  links,  and  binds  the  sin¬ 
ner,  if  he  will,  fast  to  the  throne  of  God  ? 

This  point  of  contact  is  in  the  service  of  this  day ,  the  con¬ 
secration  of  a  Bishop  in  the  Church  of  God.  Here  in  this  most 
solemn  act  and  office  the  divine  gifts  from  above  are  conveyed 
and  entrusted  to  ordinary  human  agency,  and  thence  flow  out 
to  men,  and  are  dispensed  in  lower  orders  of  the  sacred  minis¬ 
try,  in  teaching,  preaching,  the  sacraments  and  means  of  grace. 

Look  around  all  over  the  world  and  see  the  blessed  minis¬ 
tries  of  the  Gospel  in  the  baptism  of  children,  the  religious 
training  and  culture  of  the  young,  the  laying  on  of  hands  in 
confirmation,  the  solemnization  of  matrimony,  the  visitation 
of  the  sick,  and  the  burial  of  the  dead ;  in  the  public  services,  in 
prayer  and  praise  and  thanksgiving,  culminating  in  the  “show-' 
ing  the  Lord’s  death  till  He  come;  ”  in  ordinations  of  deacons 
and  priests  and  functions  of  benediction  and  consecration ;  in 
assemblies  of  the  faithful  for  the  furtherance  of  the  Gospel,  or 
the  maintenance  of  the  faith.  Look  upon  these  things  and  such 


14 


as  these  as  memories  of  the  past  in  the  first  planting  and  spread 
of  Christianity ;  in  the  adventurous  missionaries  of  the  primi¬ 
tive  ages,  rivaling  in  endurance  and  heroism  the  legions  of  Rome  ; 
in  the  great  councils,  which  under  God  settled  forever  the  essen¬ 
tial  verities  of  the  faith,  and  left  them  as  closed  questions  for  the 

generations  to  come  to  inherit. 

Look  upon  these  things  as  the  manifold  realities  of  thepres- 

endowed  with  the  splendid  legacies  of  nineteen  centuiies, 
and  holding  in  trust  the  sacred  deposit  of  Almighty  God  of  spir¬ 
itual  treasures  for  the  future. 

Look  upon  the  Catholic  Church  in  its  memories  and  inherit¬ 
ances,  in  its  possessions  and  activities  and  promises,  and  ask 
at  what  point,  in  what  service  or  act,  does  all  this  originate? 
If  these  persons  and  things  are  hallowed,  made  sacred  with 
heavenlv  virtue,  where  is  the  point,  if  it  can  be  located,  where 
the  supernatual  first  invests  the  natural  with  its  gifts  and 
powers,  which  thence  flow  forth  to  accomplish  all  these  w  on- 
ders  ?  The  answer  is,  in  the  consecration  of  a  Bishop. 

He  receives  in  the  laving  on  of  hands  the  fulness  of  the  grace 
of  orders.  He  is  invested  with  the  plentitude  of  official  powder. 

A  lavman  is  more  than  a  heathen  ;  he  is  clothed  in  baptism 
and  confirmation  with  a  priestly  and  kingly  dignity.  A  deacon 
is  more  than  a  layman;  he  is  placed  among  the  prophets,  and 
authorized  to  execute  subordinate  ministries.  A  priest  is  more 
than  a  deacon ;  he  is  advanced  to  great  nearness  to  his  Lord 
and  Master  in  breaking  the  bread,  and  blessing  the  chalice,  and 
lifting  up  his  hands  in  absolution  and  benediction.  A  Bishop 
is  more  than  a  priest ;  he  passes  into  the  rank  of  the  Apostles  ; 
he  is  admitted  into  the  company  of  those  who  heard  our  Lord 
say,  addressing  them  as  a  body,  a  corporation,  a  solidarity, 
“All  power  is  given  unto  Ale  in  Heaven  and  in  earth.  Go  ye, 
therefore,  and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost ;  teaching 
them  to  observe  all  things  wffiatsoever  I  have  commanded  you ; 
and,  lo,  I  am  with  you  alway,even  unto  the  end  of  the  world 
(St.  Matt.,  xxviii.,  18,  etc). 

Here  is  the  precise  point  of  contact  between  heavenly  min¬ 
istries  and  earthly.  Here  is  the  divine  Lord,  the  Eternal  Son 
sent  by  the  Eternal  Father,  standing  on  the  earth,  clothed 
with  our  humanity,  risen  from  the  grave,  perfected  and  read_\ 
to  be  glorified.  Here  He  is,  the  Son  of  Man  filled  with  the 
Eternal  Spirit,  bestowing  upon  Him  all  powder  in  Heaven  and 
earth.  Here  He  is  in  virtue  of  this  majestic  prerogative  lepre- 
senting  the  gifts  of  the  Triune  God,  giving  mission  and  jurisdic- 


tion  to  men  such  as  we  are,  and  drawing  them  around  Him  as 
the  nearest  circle  to  Himself,  the  divine  centre,  the  fountain  of 
life  and  grace  and  salvation  for  all  nations  and  throughout  all 
time. 

What  is  the  function  of  this  day  but  the  repetition  of  the 
Lord’s  act  in  precise  accordance  with  the  terms  of  His  commis¬ 
sion  ? 

The  eleven,  guided  by  the  Holy  Ghost,  filled  Judas’  place 
with  St.  Matthias.  That  place,  be  it  observed,  was  not  a  per¬ 
sonal  position,  but  an  official  dignity.  Judas  as  a  man,  an  in¬ 
dividual,  might  well  for  the  honor  of  our  race  be  forever  with¬ 
out  a  successor.  Alas!  he  has  not  been.  In  every  age  he  has 
had,  and  doubtless  will  have  in  the  future,  successors  in  false¬ 
hood,  treachery  and  treason,  who  pass  out  of  this  world  to 
their  “own  place”  under  the  appalling  marks  of  God’s  dis¬ 
pleasure.  It  was  Judas’  office,  something  separate  and  distinct 
from  Judas’  person,  which  the  blessed  Matthias  took  by  desig¬ 
nation  of  the  Holy  Ghost. 

That  office,  the  apostolic,  the  “  bishoprick,”  as  Scripture 
calls  it  (Acts  i,  20),  like  the  twelve  wells  of  springing  water, 
pours  forth  its  streams  of  grace  from  God,  and  changes  the 
wilderness  into  the  garden  of  the  Lord.  That  office  was 
held  by  twelve  in  the  original  selection  and  appointment, 
and  it  was  made  by  divine  arrangement  the  perennial  fountain 
to  send  forth  and  offer  its  manifold  gifts  and  blessings  to  all 
mankind,  and  unto  the  end  of  the  world.  In  the  heavenly  Jeru¬ 
salem,  the  consummation  in  perfection  of  the  Church  militant 
on  earth,  the  names  of  the  twelve  Apostles  are  in  the  founda¬ 
tion  stones,  and  face  three  each  the  four  points  of  the  compass. 
They  tell  forever  in  their  symbolic  position  in  the  heavenly  city 
the  story  of  the  direction  and  comprehensiveness  of  their  work, 
as  the  primary  laborers  in  the  spiritual  harvest  of  their  Lord 
on  earth. 

On  their  lines,  the  lines  of  the  twelve  Apostles,  their  success¬ 
ors  in  office  follow,  and  carry  the  Gospel  all  over  the  world,  and 
keep  it  as  an  ever-fresh  and  an  ever-living  reality  to  the  end  of 
time,  so  that  the  latest  generation  will  enjoy  its  benediction  of 
grace  as  truly  as  the  first. 

To  change  the  figure,  our  Lord,  “the  Captain  of  our  salva¬ 
tion,”  the  Great  Commander,  hemmed  in  on  all  sides  by  His 
foes,  threw  His  officers  into  a  “ hollow  square ,”  in  military 
phrase,  that  He  might  face  the  adversary,  come  which  way  he 
might,  and  advance  into  the  enemy’s  country  in  all  directions, 


and  sweep  over  in  His  conquests  the  entire  earth,  East  and 
West,  and  North  and  South. 

These  Apostles  and  the  primitive  Church  guarded  this  office 
with  exceeding  great  care.  Their  primary  anxiety  was  for  the 
protection  of  the  faith ,  and  with  the  provision  which  they  made 
with  this  end  in  view  they  secured  in  the  most  ample  way  the 
integritv  and  perpetuity  ol  tneir  succession. 

Their  voice,  that  of  the  Apostles,  is  heard  in  the  hist  canon, 
which  bears  their  name ;  thus  it  reads :  “Let  a  Bishop  be  con¬ 
secrated  bv  two  or  three  Bishops.”  Their  voice  is  heard  again 
with  the  emphasis  of  the  endorsement  of  the  Universal  Church 
at  the  very  time  and  by  the  same  assembly  which  affirmed  the 
faith  in  the  Godhead  of  Jesus  Christ ;  it  speaks  in  the  fourth 
canon  of  Nicaa.  Thus  the  Great  Council  affirms :  “  It  is  by  all 

means  proper  that  a  Bishop  should  be  appointed  by  all  the 
Bishops  in  the  province;  but  should  this  be  difficult,  either  on 
account  of  urgent  necessity  or  because  of  distance,  three  at  least 
should  meet  together,  and  the  suffrages  being  taken,  those  of 
the  absent  (Bishops)  also  being  communicated  in  writing,  then 
the  consecration  should  be  made.  But  in  every  province  the 
ratification  of  what  is  done  should  be  left  to  the  Metropolitan. 

In  these  canons  we  have  embodied  in  law  the  mind  ot  the 
Apostles  of  our  Lord,  and  of  the  Church  Catholic  throughout 
the  world.  It  is  the  witness  of  the  same  authority  which  gives 
us  the  Gospel  with  its  institutions  and  the  Faith.  The  polity 
of  the  Church,  as  described  in  the  Preface  to  our  Ordinal,  rests 
upon  precisely  the  same  evidence  as  that  which  justifies  us  or 
anv  one  in  receiving  the  Bible  as  the  Word  of  God,  the  Creed  as 
the  Faith  once  delivered  to  the  saints,  and  the  sacraments  as 

ordained  directly  or  implicitly  by  Christ. 

Why, beloved  brethren, should  we  bate  our  breath  "hen  we 
teach  under  the  authority  of  the  Church  of  God,  and  with  her 
distinct  and  emphatic  imprimatur ?  What  have  we  to  fear . 
And  if  there  be  terrors  in  the  way,  is  that  a  reason  tor  putting 
our  hand  upon  our  mouth,  and  deserting  the  cause  ot  truth  . 

Never  were  the  infidels  and  the  unbelievers  and  the  avowed 
heretics  more  blatant  and  outspoken  and  insolent ;  never  were 
the  faithful  more  faint-hearted  and  pusillanimous  than  they  are 
to-day ;  and  are  we,  who  have,  I  trust,  the  courage  ot  our  con¬ 
victions,  to  hold  our  peace  and  do  nothing  when  the  air  is  lull 
of  assaults  upon  the  faith,  the  sacraments,  the  polity  ot  t.ie 

Church  of  God,  and  the  Blessed  Lord  Himself  ? 

Christ  made  His  episcopate  a  solidarity ;  He  organized  the 
Apostles  on  the  collegiate  principle.  He  bound  them  together 


17 


in  one  body,  by  the  bond  of  the  Holy  Ghost,  to  Himself  as  the 
centre.  He  commanded  them  to  teach,  preach,  administer  the 
sacraments,  and  govern  as  a  corporation,  in  mutual  associa¬ 
tion  with  each  other,  and  absolute  dependence  upon  Himself  as 
the  Sovereign  Lord  and  Head  of  the  Church. 

This  fundamental  principle  of  the  solidarity  of  the  episcopate 
as  established  by  our  Blessed  Lord  wThen  He  incorporated  under 
His  charter  the  Apostles,  on  the  eve  of  His  ascension,  as  His 

is  embodied  in  the  law7  wrhich  from  the  begin¬ 
ning  has  governed  every  fresh  consecration. 

W  hat  we  are  to  see  to-day  in  the  solemn  function,  wThich  is 
soon  to  follow,  will  make  plain  our  meaning.  One  man  appears 
alone  before  us  in  the  presence  of  the  congregation,  and  clad  in 
official  garb,  kneels  lor  the  imposition  of  hands.  He  seems 
alone,  but  is  he  alone  in  the  sense  of  acting  upon  his  individual 
responsibility  in  coming,  and  is  he  left  to  himself  in  the  exercise 
ol  his  high  and  holy  office?  Xo.  He  comes  with  the  suffrages 
of  at  least  a  majority  ol  the  Bishops  of  our  Church,  and  thev 
make  themselves  responsible  by  their  written  consent  for  his 
soundness  in  the  faith  and  purity  of  life.  He,  on  his  part,  binds 
himself  by  pledges  and  promises,  and  before  the  altar  of  his  God 
in  the  most  solemn  manner  he  invokes  the  divine  presence,  and 
attests  w  ith  the  aw7ful  sanction  of  an  oath  his  acceptance  of, 
and  consequent  loyal  conformity  to  the  doctrine,  discipline  and 
worship  of  the  Church.  The  eternal  law7,  “  thou  shalt  not  take 
the  name  of  the  Lord  thy  God  in  vain,”  the  petition  prescribed 
and  enjoined  by  direct  divine  authority,  “hallowed  be  Thy 
name,  hold  him  as  in  a  vise  beneath  the  omniscient  eve  under 
the  penalty  of  the  threatened  wrath  of  God  if  he  be  guilty  of 
perjury.  He  comes  with  an  oath  upon  his  soul  to  take  his  share 
in.  the  faithful  discharge  of  duty  among  his  brother  Bishops 
w  ith  whom  he  is  to  labor  as  a  colleague,  and  over  his  other 
brethren,  clergy  and  laity,  whom  he  is  to  serve  as  a  Father  in 
God,  and  wffien  the  awful  act  of  consecration  takes  place,  the 
divine  official  gifts  from  above  come  to  the  recipient,  the  earthen 
vessel  wffiich  is  to  hold  the  heavenly  treasure,  by  the  hands  of 
at  least  three  Bishops,  representing  not  only  themselves,  but 
through  the  Metropolitan  (in  our  case,  Presiding  Bishop),  the 
solidarity  of  the  episcopate. 

Thus  we  see  to-day  what  the  mountain  in  Galilee  witnessed 
during  the  great  forty  days,  when  Jesus  organized  His  ministry 
in  conferring  upon  His  Apostles  His  plenary  charter,  and  wffiat 
the  upper  chamber  exhibited  wffien  these  Apostles  w7ere  filled 
writh  the  Holy  Ghost  for  the  office  andw7ork  of  their  ministrv  in 
the  Church  of  God. 


18 


That  mountain  in  Galilee  shows  us  as  in  a  picture  t^epol“^ 
of  contact  between  the  heavenly  givers  and  gifts,  the  Father  an 
Son  and  the  Hoi,  GhoM,  and  the  earthly  recptent,.  the 

h"X”“c'o  on,  risen  Lore,  standing  a.  the  Son 

of  Man  havin-  brought  our  nature  from  the  womb  of  the 
Bessed  Virgin  triumphantly  through  life  and  through  thegrave 
and -ate  of  death,  and  crowned  it  with  glory  and  honor  m  the 

resurrection,  standing  on  the  earth  among  men  hke^urselves 

and  -ranting  to  them  a  joint  commission  to  act  as  His  ambas 
sadors  in  His  name  and  on  His  behalf  to  convey  to  our  sinful 
rich.  blessing,  of  the  Spirit  for  then  reeo*,,  from  the  power 
rtf^t-an  and  their  restoration  to  the  favor  oi  God. 

The  upper  clmmber  di.pl.,.  the  investiture  with  office  when 

the  rushin-mightv  wind,  and  the  tongues  like  as  of  fire,  attested 

to  ear  anleve  th'e  presence  of  the  Holy  Ghost.  So  here  to-day 
rte  Ftemal  Word  speaks  to  our  brother  through  His  minister 

Holy  Ghost  for  the  °™ce  a  ,  the  imposition  of  our 

ir-  ;„Th«crrsdth”,T..her. .f  <>.«  So„.  ^ »,  «„ 

” Htitnan S nature, ^bodv,  mind,  soul,  ««.h  and  spirit,  human 
,  e rented  a  littfc  lower  than  the  angels,  erowned  with 

^^rm^ed^e^of^^n^en 

God  Christ  begins  the  formation  of  His  Church  in  the  appoint¬ 
ment  highest  order  of  His 

to  continue  their  own  order  and  the  laity 

orders  of  ministers  an  e  e  ^p-hest  order  whose  seed  was 

dew  »?pri«.,°  a„i  deacons,  whose 

played  before  onr  eyes  ie  p  ^old  Qf  the  natural, 

the  human,  where  the  supeina  u  the  ordinary 

and  m  tn^is:  <*«*  ** 

powers  a  g  An(fin  ^  brother  beloved,  soon  to  be  made 
a  Bishop,  we  behold 

?yunnadntaous  choke  of  his  diocese  by  both  clergy  and  laity  to 


19 


be  their  leader  and  bather  in  God,  and  coming-  with  the  ap¬ 
proval  of  the  canonical  authorities,  we  see  the  earth  rising  to 
meet  the  sky,  and  in  the  service  of  consecration  we  see  the  sky 
coming  down  to  touch  the  earth,  and  make  it  smoke  with  the 
presence  of  God,  and  the  glory  of  His  official  power. 

Henceforth  our  brother  will  bear  about  with  him  as  long 
as  he  lives,  and  wherever  he  dwells,  and  whithersoever  he  goes, 
the  treasures  of  the  mysteries  of  God  in  their  fulness ,  of  which 
he  has  been  put  in  charge  and  made  a  steward.  The  grandeur 
and  awfulness  of  his  position  is  at  once  apparent  in  the  fact  that 
the  polity  of  the  Church  Catholic  from  the  beginningrecognizes 
him  in  his  official  character  as  competent  to  continue  and  hand 
on  her  organization  in  ministry  and  sacraments  from  the  present 
to  the  future,  while  all  the  priests  and  deacons,  and  all  the  laity 
are  unable  to  peipetuate  the  organic  life  of  the  Church  bevond 
their  own  existence  here  on  earth. 

In  other  word,  were  all  the  Bishops  throughout  the  world 
by  some  dreadful  fatality  to  die  in  one  day,  and  our  brother 
alone  were  left,  he  would  be  competent  in  that  event  to  conse¬ 
crate  other  Bishops,  and  so  continue  the  ministry ;  but  if  he  with 
the  rest  were  to  be  swept  away,  all  the  priests  and  deacons  and 
laity  upon  earth  surviving  would  be  as  the  Church  Catholic 
teaches  and  as  our  Preface  to  the  Ordinal  and  Canons  affirms, 
absolutely  powerless  to  perpetuate  her  existence. 

Would  that  every  Bishop  felt  as  one  placed  in  such  a  unique 
position,  the  sole  survivor  of  the  universal  episcopate,  would 
feel,  that  the  safety  and  very  being  of  the  Church  of  God  rested 
entirely  upon  him.  Then  indeed  the  faith  would  be  more  care- 
fully  guarded,  teaching  and  preaching  would  be  more  precise, 
accurate,  definite  and  consistent,  and  discipline  would  be  more 
faithfully  and  impartially  and  justlv  administered.  Then,  in¬ 
deed,  the  Church  would  stand  among  men  and  be  recognized  as 
'  the  pillar  and  ground  of  the  truth,”  and  the  upholder  of 
righteousness. 

With  a  view  to  promote,  as  far  as  I  can,  a  state  of  things 
so  earnestly  to  be  desired,  can  I  do  less  than  to  entreat  you,  my 
beloved  brethren,  first ,  to  pray  for  our  Bishops,  that  they  may 
be  strengthened  with  the  might  of  God’s  Spirit  in  the  inner  man, 
to  be  holy  in  their  lives  and  conversation,  unworldly,  valiant 
for  the  truth,  brave,  patient,  and  steadfast  to  the  end ;  and 
secondly ,  to  make  or  help  to  make  them  strong  3rourselves  by 
maintaining  and  speaking  out  for  the  right,  by  seeking  to  create 
a  wholesome  public  sentiment,  and  striving  to  cause  your  in- 


20 


fluence  to  tell  in  every  way,  and  be  felt  in  every  direction  in  up¬ 
holding  law  and  preserving  order? 

There  must  have  been  something  radically  wrong  with  the 

seven  thousand  of  Israel  in  Elijah’s  day,  who  had  not  bowed 
the  knee  to  Baal,  since  he  was  left  so  entirely  to  himself  to  main¬ 
tain  the  cause  of  Jehovah,  that  he  supposed  that  he  was  iso¬ 
lated  all  alone,  surrounded  by  God's  enemies,  who  sought  to 
take  away  his  life,  and  hence  in  the  anguish  of  his  spirit,  as  he 
felt  the  iron  entering  into  his  soul,  he  prayed  for  death  e 
seven  thousand,  who  secretly  in  their  heart  were  faithful  to 
God  and  His  cause  in  that  far-off  time,  seem  to  have  lacked  pre- 
ciselv  the  elements  of  character  in  which  their  timid  successors 
in  our  own  day  appear  to  be  deficient,  courage  and  unselfish¬ 
ness.  Had  those  apparently  weak,  pusillanimous  adheien  s  o 
Jehovah  in  Elijah's  day,  who  concealed  their  convictions  and 
their  true  position,  been  brave  and  generous,  the  prophet  would 
not  have  made  his  pathetic  complaint  to  God  and  entreated 

that  he  might  die. 

Beloved,  let  me  beg  you  who  hear,  and  others,  perchance, 
who  mav  read  these  words,  not  to  imitate  the  timid,  la  - 
hearted,  selfish  followers  of  God  in  the  evil  days  of  the  great 
prophet  of  Israel,  and  leave  your  clergy,  and  above  all  your 
Bishop,  to  bear  his  burden  of  witness  for  the  faith  and  good 
morals  all  alone  without  support  in  action  or  even  sympathy 
in  word  Oh !  rather  have  fellowship  with  those  who,  m  apos¬ 
tolic  times,  in  the  house  of  Mary,  the  mother  of  Mark,  prayed 
without  ceasing  for  St.  Peter  when  he  was  m  prison  and  m 
chains  expecting  martyrdom  at  the  hands  of  Herod,  and  ex¬ 
posed  themselves  at  the  risk  of  life  to  make  known  to  him  their 
sympathy  and  readiness  to  die  m  his  defence. 

From  the  people,  the  clergy,  and  my  brother  Bishops,  I  turn 
to  von,  mv  brother,  with  feelings  which  I  fear  will  scarcely 
allow  me  to  say  to  you  unmoved,  the  words  which  I  have  pre¬ 
pared.  Let  me  leave  what  is  strictly  personal  to  the  last  that 
I  mav  preserve  the  composure  which  is  necessary  m  order  to 
present  a  few  suggestions  relative  to  the  discharge  of  yourhig 
duties  and  the  guardianship  of  your  sacred  trusts,  which  may 
be  helpful  for  the  present  evil  days,  which  are  upon  us  with  the 
power  of  the  prince  of  the  darkness  of  this  world. 

First  mv  brother,  you  must  be  sternly,  firmly  and  Pers'st_ 
entlv  loval  to  vour  Master,  in  obedience  to  your  oath,  who  has 
given  you  so  weighty  a  charge  as  a  share  during  your  life  m 
the  custodv  of  His  Word  and  sacraments.  He  has  made  y  ou  a 
steward,  in  the  highest  sense,  with  others,  of  His  mysteries,  to 


21 


dispense  them  and  watch  over  them,  that  you  may  hand  them 
on  as  you  received  them  (you  cannot  improve  them)  to  those 
who  are  to  come  after  y^ou. 

The  dangers  which  threaten  you  in  the  form  of  temptations, 
to  seduce  you  from  your  fidelity  to  truth  and  duty  are  many  and 
potent.  We  have  gone  back  in  time  to  the  experiences  of  other 
ages,  and  made  them  our  own ;  and  pre-eminently  the  special 
trials  peculiar  to  the  fourth  and  fifth  and  the  fourteenth  and 
two  following  centuries  are  combined  against  us  at  the  close  of 
the  nineteenth. 

We  are  called  upon  to  endure  much,  and  we  should  recog¬ 
nize  our  weakness  and  our  peril,  and  cry  mightily  unto  God  for 
help. 

The  spirit  of  Arian  times  was  untruthful.  The  distemper 
was  widespread,  and  the  power  of  its  contagion  rested  chieflv 
upon  two  facts,  its  plausibility  and  the  respectability  of  many 
of  its  victims.  Its  plea  was  charity  and  comprehensiveness,  its 
bait  was  imperial  favor  and  popularity,  and  its  methods  were 
evasion,  sophistry,  sharp  practice,  and  blending  truth  with 
error  in  such  proportion  and  with  such  skill  that  the  error  was 
accepted  for  the  truth’s  sake. 

Aside  from  the  bad  men  who  deliberately  set  themselves  the 
task  of  misleading  and  deceiving,  and  made  trickerv  and  lying 
their  occupation,  there  were  many,  very  many,  excellent  men 
in  the  clergy  and  laity  of  those  days,  eminent  for  position  and 
learning  and  worth,  who  unconsciously"  came  under  the  power 
of  this  malign  influence,  and  became  a  tower  of  strength  to  the 
cause  of  Satan  in  drawing  others  after  them  by  the  force  of 
their  example,  and  lending  the  weight  of  their  names  and  char¬ 
acters  to  support  and  commend  what  was  really  vile  and  bad. 

Brother,  the  same  alarming  state  of  things  is  before  our  eyes, 
and  within  our  experience  to-day".  On  every  hand  men  repudi¬ 
ate  strict  adherence  to  truth ;  they  explain  away  their  pledges 
and  promises,  evade  their  oaths  by  sophistry,  which  they  call 
interpretation,  and  are  thoroughly"  crafty,  cunning  and  deceit¬ 
ful.  As  in  the  age  of  Constantine  and  his  sons  and  successors, 
so  now  Bishops,  doctors,  distinguished  laymen,  and  ladies  of 
wealth  and  position,  without  the  faintest  suspicion  that  they 
are  victims  of  the  prevailing  epidemic,  are  down  with  the  mal¬ 
ady  and  marked  with  the  plague  spots.  Charity,  liberality, 
comprehensiveness,  is  the  cry,  as  it  was  of  yore,  and  the  incen¬ 
tives  to  exertion  in  the  mad  race  to  break  down  divine  metes 
and  bounds,  and  remove  ancient  landmarks,  which  the  Lord  has 
set  up,  are  popularity,  preferment,  and  the  greed  for  money. 


22 


Such  views  and  practices  and  teaching  are  called  “  broad,  and 
it  is  claimed  that  all  who  are  in  sympathy  with  them  are  men 
of  brains,  and  in  touch  with  the  age,  and  have  the  secret  of  the 

future.  .  i  • 

Be  not  disturbed,  brother,  by  these  claims  and  this  vain 

boasting.  We  can  afford  to  allow  these  unfortunate  men  the 
brains,  since  intellectual  gifts  in  the  event  speak  lor  themselves ; 
and  a  mutual  admiration  society,  which  is  constantly  congrat¬ 
ulating  itself  on  its  brains,  and  virtually  proclaims  that  it  pos¬ 
sesses  a  monopoly  of  intelligence,  and  that  wisdom  will  die  with 
it,  can  do  little  harm  save  to  itself  by  such  repulsive  self-conceit. 
“God  resisteth  the  proud,  but  giveth  grace  to  the  humble. 

“  The  secret  of  the  Lord,”  dear  brother,  “is  with  them  that  fear 
Him  ”  They  do  not,  thev cannot,  fear  the  Lord,  who  pla\  fast 
and  loose  with  truth,  make  light  of  vows  and  promises,  and 
even  of  oaths,  and  treat  the  Creed  of  Christendom,  and  the  laws 
of  the  Church  with  indifference  and  contempt.  Such  men  may 
have  the  secret  of  the  future,  but  they  cannot  have  the  secret  ol 
the  Lord.  Be  not  anxious,  brother,  about  this  secret  of  the 
future,  and  the  being  “in  touch  with  the  age.”  He  that  is  true 
is  in  touch  with  God ,  and  he  that  fears  God  has  in  his  possession 
the  secret  of  eternity.  “  Broad  ”  is  the  word  ;  be  not  covetous, 
my  brother,  to  share  it.  Broad  is  not  a  term  which  can  be  ap¬ 
plied  to  truth  or  morals.  Truth  is  fixed,  narrow,  straight.  Be 
it  wdiat  kind  of  truth  soever— mathematical,  scientific,  ethica  , 
theological— truth  moves  along  lines  like  the  lightning  tiain, 

and  to  swerve  from  the  track  is  destruction. 

Morals  are  not  to  be  measured  by  breadth.  Morals  are 
strict,  or  they  must  vanish  away  into  the  mystery  ol  iniquity. 

Be  not  covetous,  brother,  of  the  term  “  broad  in  any  asso¬ 
ciation,  “high  broad,”  or  “low  broad,”  as  descriptive  of  your 
theologv,  or  your  theological  position;  the  word  is  to  oe 
dreaded  and  shunned  in  that  connection.  St.  Paul  gives  us  the 
sphere  where  we  must  covet  breadth  as  the  most  excellent  gi  , 
namely,  in  the  spirit  with  which  we  live  and  act  and  teach,  lor 
he  bids  us  “speak  the  truth  in  love.”  The  truth,  fixed— t  e 

Gospel,  God’s  revelation,  concluded,  completed:  speak  the  truth, 

the  matter  confided  to  us  as  a  trust,  to  keep,  guard,  hand  on  ; 
speak  this  constantly,  but  always  in  the  spirit  of  love,  with 
that  most  excellent  gift  of  charity,  which  must  never  fail. 

Be  not  covetous,  brother,  of  the  badge  ‘‘broad,  as  i  is 
popularly  applied  to-day  in  making  God’s  word,  creeds,  laws, 
canons,  pledges,  promises,  vows,  oaths— m  a  word,  eyeryt  mg 
which  has  heretofore  been  supposed  to  bind  an  honorable  man 


making  them  all  of  none  effect  by  “interpretations”  and  “sharp 
practice.”  Let  our  cry  be  one  of  warning  to  all  such  as  are 
likely  to  be  caught  by  craft,  ensnared  by  sophistry,  or  tempted 
by  the  guerdon  which  the  world,  in  alliance  with  those  who  are 
disloyal  to  truth,  holds  out  as  a  reward — popularity,  place, 
position,  gold :  let  our  cry  be  in  pity  for  all  such,  in  dire  alarm 
for  their  safety ;  let  our  cry  be  :  “  Halt,  stop,  listen  to  our  Lord 
and  Master.”  His  words  are  these :  “  Enter  ye  in  at  the  strait 
gate ;  for  wide  is  the  gate,  and  broad  is  the  way,  that  leadeth 
to  destruction,  and  many  there  be  which  go  in  thereat ;  because 
strait  is  the  gate  and  narrow  is  the  way,  which  leadeth  unto 
life,  and  few  there  be  that  find  it”  (St.  Matt.  vn.  13,  14). 

Secondly ,  my  brother,  the  later  mediaeval  Bishops  became 
secularized,  and  were,  many  of  them,  men  of  the  world,  and  not 
always  the  most  favorable  types  of  that  class.  The  reasons  for 
this  deplorable  state  of  things  are  not  far  to  seek.  These 
Bishops  were,  in  many  instances,  indeed  as  the  rule,  employed 
in  public  affairs,  and  became  interested  in  diplomacy  and  poli¬ 
tics,  and  their  spiritual  character  in  consequence  was  lowered, 
and  they  degraded  God’s  Church  in  men’s  eyes  by  their  un¬ 
seemly  life  and  conduct.  When  these  high  ecclesiastics  were  not 
so  engaged  in  the  service  of  the  Sate,  many  of  them  had  per¬ 
sonal  or  diocesan  schemes  of  their  own  in  hand,  for  which  thev 
needed  money,  and  in  their  solicitude  for  success  they  often 
compromised  themselves  and  their  principles  and  their  holy 
trusts  in  their  eager  desire  to  court  the  favor  of  the  rich  and 
noble. 

The  first  of  these  temptations,  to  shine  as  statesmen  and 
diplomats,  has  passed  away  with  the  age,  whose  learned  men 
were  almost  exclusively  in  Holy  Orders  ;  but  the  latter  remains 
as  powerful  now  as  when  it  tempted  Leo  X.  to  issue  his  bull  for 
the  sale  of  indulgences  to  complete  St.  Peter’s  at  Rome,  or 
Luther  and  Melancthon  to  condone  in  Philip  of  Hesse  the 
crimes  of  adultery  and  bigamy. 

“  The  love  of  money,”  says  the  Apostle,  “is  the  root  of  all 
evil,”  and  the  craving  for  popularity  is  its  twin  sister,  because 
popular  favor  helps  to  gratify  the  craving  for  gold. 

Here,  beloved  brother,  in  the  midst  of  this  great  University 
as  a  reality  in  possession,  and  an  anticipation  in  prospect,  the 
temptation  might  naturally  fall  upon  you  to  “  sell  indulgences  ” 
in  the  interest  of  buildings  and  endowments.  The  feeling  might 
stealthily  creep  in  upon  you,  as  it  undoubtedly  has  in  instances 
not  a  few  before  our  day,  and  at  the  present  time,  and  assume 
some  such  shape  as  this  if  it  found  expression  in  words:  “It 


24 


will  be  profitable  for  my  diocese,  and  my  plans,  and  myself  last 
and  least,  to  become  all  things  to  all  men,  that  I  may  gain,  not 
so  much  them,  as  theirs ;  to  gain  them,  but  as  a  means  lo  an 
end,  that  I  may  through  my  friendship  and  influence  get  access 
to  their  wealth,”  and  so  you  begin  with  Leo  X.,  or 
Luther  and  Melancthon,  to  sell  your  indulgences,  to  deprave 
the  faith,  to  pardon  sin,  and  to  condone  vice  and  iniquity  in  the 
interest  of  vour  St.  Peter’s,  be  it  what  it  may-personal  ad¬ 
vancement,^  cathedral,  a  college,  a  hospital,  or  a  university. 

When  you  reach  this  deplorable  condition,  you  begin  to 
o-ive  pledges  to  society ;  you  become  a  man  of  the  world ;  you 
flatter  yourself  that  you  can  serve  both  God  and  Mammon  ;  you 
blow  hot  and  cold ;  you  deny  the  faith  in  act,  while  you  com¬ 
mend  it  in  word  ;  vou  condone  wickedness  in  high  places,  because 
it  would  be  unpopular  with  St.  John  Baptist  boldly  to  re¬ 
buke  vice;  you  court  the  society  of  millionaires,  and  boast  of 
vour  association  with  wealth  and  fashion  as  a  claim  for  admi¬ 
ration  ;  vour  breadth  is  such  that  while  you  have  emancipated 
yourself,'  as  vou  would  have  the  world  believe,  from  the  beg¬ 
garly  elements  of  the  Law  and  the  institutions  of  the  Gospel, 
still  vou  condescend  to  say  a  generous  word  for  them,  and  those 
who  are  still  slaves  to  a  literal  obedience  to  Christ’s  commands, 
and  a  reverence  for  a  venerable  but  worn-out  past.  Yes,  you 
sell  vour  indulgences  to  those  who  deny  the  faith  in  whole  or  in 
part;  who  break  the  laws  of  God  and  of  Holy  Church;  who 
are  in  the  Church,  not  because  they  are  of  it,  but  because  it  gives 
them  prestige,  and  it  is  nice  and  just  the  thing  to  be  an  Episco¬ 
palian,  and  they  hope  to  improve  the  Church,  and  lift  it  to  their 
own  level,  when  they  have  succeeded  by  sharp  practice  m  per¬ 
suading  it  to  leave  the  Creed,  the  sacraments,  the  ministry  and 
godly  discipline  as  a  dead  shell,  which  the  living  creature  aban¬ 
dons  for  a  newer  and  better  spiritual  habitation. 

No,  brother,  put  all  this  far  from  you.  Say  to  such  feelings, 
if  they  ever  stir  your  breast,  “  Get  thee  behind  me,  Satan.  .  The 
Church  of  God  is  His  creation,  not  man’s.  It  has  no  article  in 
its  constitution  providing  for  its  amendment  or  repeal.  Its 
institutions  are  not  a  subject  for  a  Bishop’s  apology  or  for  his 
patronage  and  condescending  approval.  Such  exhibitions  fill 

one  with  disgust  and  horror. 

Christ  made  the  ordaining  of  His  sacraments  the  mos 
solemn  acts  of  His  ministry.  He  tied  the  one  to  His  cross  and 
the  other  to  the  footstool  of  His  throne  in  Heaven  on  the  eve  of 
xj  ;  c  pcrptisi  on 

'  The  Pentecostal,  the  first  believers,  we  are  expressly  told, 


25 


were  baptized ,  and  continued  steadfastly  in  the  breaking  of  the 
bread.  St.  Paul,  though  miraculously  called  by  Christ  from 
Heaven,  was  nevertheless  baptized ,  and  he  tells  the  Church  of 
Corinth  that  the  Creed  is  the  marrow  of  the  Gospel,  and  he 
quotes  three  of  its  articles. 

The  Church  of  God  without  institutions,  without  an  organ¬ 
ized  ministry,  without  definite,  dogmatic  teaching,  embodied  in 
systematic  arrangement  and  some  form  of  sound  words,  would 
be  like  a  bod\r  without  bones  and  sinews  ;  it  would  not  be  the 
Body  of  Christ,  fitly  compacted  and  joined  together;  it  would 
be  like  a  jelly  fish,  soft,  flabby,  shaky,  unstable  as  water,  readv 
to  perish. 

The  institutions  of  the  Gospel,  the  faith  of  the  Gospel  and 
the  definite,  dogmatic  teaching  of  the  New  Testament,  of  which 
there  is  a  great  deal,  are  glorious,  priceless  possessions  of  the 
Church  of  the  living  God,  and  you,  my  dear  brother,  are  called, 
by  your  consecration  as  a  Bishop,  to  a  joint  trusteeship,  with 
the  rest  of  the  episcopate,  of  these  divine  gifts,  “the  mvsteries 
of  God.” 

I  need  go  no  further  in  my  words  of  exhortation  and  coun¬ 
sel,  since  your  antecedents  give  more  than  the  promise,  thev 
bring  us  the  assurance,  that  3tou  will  be  to  your  life’s  end  a 
godly  man,  true,  loyal,  faithful. 

Into  your  past  I  cannot  look  as  far  as  others  who  are  here 
to-day,  but  instructed  by  3rou,  I  can  see  the  mother  who 
watched  over  3^our  childhood,  and  in  consequence  of  the  death 
of  your  father,  when  3^ou  were  a  mere  bo3q  was  called,  in  the 
allotment  of  God’s  providence,  to  fill  the  place  to  3^ou  of  both 
parents.  She  lived  to  see  your  student  life  crowned  with  bril¬ 
liant  success,  and  you  an  honored  priest  in  the  Church  of  God. 

That  vision  of  maternal  tenderness  and  solicitude  and  svm- 
pathv  for  her  bo3r,  making  his  life  hers,  and  inspiring  him  with 
lofty  aims,  and  a  desire  to  do  well,  as  much  and  more  for  her 
sake  as  his  own,  touches  me  deepH,  since  the  like  experience 
was  my  happiness  in  my  bo3rhood  and  earH  manhood. 

It  was  in  our  case,  beloved  brother,  more  than  the  ordinarv 
intimac3rof  mother  and  son  ;  it  was  in  a  sense  the  sharing  one’s 
life  with  another,  and  the  consciousness  that  the  deepest,  the 
most  absorbing  interest  was  really  felt  as  well  as  taken  by  the 
older  life,  whose  3^ears  were  well  nigh  gone,  in  the  vounger, 
whose  3^ears  were  largely  in  the  future.  It  was  the  feeling  that 
one  is  the  centre  of  another’s  joy,  the  spring  of  another’s  hope, 
and  the  supreme  object  of  another’s  love. 


Such  was  your  happiness  and  mine,  and  the  spell  ot  a 
blessed  mother’s  influence  must  forever  rest  upon  us  tor  good. 

With  your  mother  comes  another  into  view,  tor  now  I  see 
with  mv  own  eves  mv  early  friend,  my  beloved  classmate,  my 
brother  in  the  priesthood  for  more  than  a  score  of  years,  James 

de  Koven. 

Your  mother  sent  you  to  de  Koven,  and  to  her  and  him, un¬ 
der  God,  we  are  indebted  for  what  you  have  become  and  aie 

to-dav.  ^  t 

Association  with  de  Koven  was,  and  I  say  it  with  rever¬ 
ence,  a  means  of  grace.  God  seemed  to  have  taken  him  irom 
the  font  into  His  especial  custody,  and  kept  hint  pure  and  true 
and  guileless,  and  made  him  a  holy  man.  The  Blessed  Spirit 
dwelt  in  him  largely,  and  from  his  life  and  conversation,  and 
face  and  voice  and  manner,  there  came  a  light  and  benediction, 
which  rested  upon  others  with  whom  he  came  in  contact,  and, 

if  thev  were  worthy,  remained. 

You,  my  dear  brother,  probably  more  than  any  other  ot 

Racine’s  graduates,  represent  de  Koven.  You  could  not  be 
adorned  with  a  higher  honor  than  thus  to  be  associated  v,  ith 
de  Koven  of  blessed  memory.  It  will  be,  it  must  be  always,  a 
restraint  to  hold  you  back  from  what  is  unworthy,  an  inspira¬ 
tion  to  fill  you  with  lofty  ideals  of  life,  and  a  stimulus  to  urge 
vou  on  to  grander  achievements  in  the  path  ot  duty. 

From  Racine  the  General  Theological  Seminary  received 
vou  as  a  student,  and  I  with  others  became  your  instructor. 
The  story  of  your  career  there  is  best  told  in  the  recital  of  an 
incident  which  occurred  at  your  graduation,  and  again  brings 
your  mother  into  association  w ith  her  bo\  . 

Just  prior  to  your  final  examination  your  mother  was  taken 
verv  ill,  and  the  report  was  that  she  was  likely  to  die.  With 
mv'  advice  and  permission  as  Dean  ol  the  Seminary,  you 
hastened  to  her  bedside  and  were  not  able  to  return.  As  the 
statutes  then  stood,  no  one  could  receive  the  honors  of  the  in¬ 
stitution  unless  he  actually  passed  in  person  the  examinations. 
This,  of  course,  you  failed  to  do,  and  hence  were  shut  out  from 
the  reception  of  your  diploma,  and  the  satisfaction  of  being  an 

alumnus  of  the  Seminary.  A 

Such  a  case  I  felt  demanded  special  interference,  and  could 
be  urged  upon  the  Trustees  as  an  exceptional  one,  and  accord¬ 
ingly  in  the  full  Board,  at  their  annual  meeting  m  18  7  9, 1  pleaded 
your  cause;  I  urged  that  one  of  our  best  students,  who  had 
throughout  his  entire  course  given  unqualified  satisfaction  to 
Professor,  and  had  just  won  the  prize  m  Ecclesiastical 


everv 


27 


Greek,  had,  in  duty  to  a  dying  mother,  as  was  supposed,  left 
the  city,  and  failed  in  consequence  to  pass  in  person  his  final  ex¬ 
aminations,  which  the  statutes  made  an  imperative  condition 
upon  the  Faculty  in  order  to  recommend  anyone  for  a  diploma. 
I  begged,  therefore,  the  Trustees,  as  a  special  favor,  to  confer 
upon  you  the  honors  of  the  institution.  With  unanimous  voice 
my  request  was  granted,  and  thus  you  wear  those  laurels,  my 
dear  brother,  with  the  satisfaction  of  knowing  that,  by  the 
merciful  ordering  of  God’s  providence,  they  came  to  you, \vith 
the  enconium  of  your  Dean  and  Professors,  and  the  actual  ap¬ 
proval  by  special  vote  of  the  whole  body  of  Trustees  at  their 
annual  meeting. 

Your  ministry  here  in  your  own  and  only  diocese  under 
your  beloved  Bishop,  your  only  Bishop — my  own  experience 
again,  since  I  was  never  out  of  the  diocese  of  New  York,  prior 
to  my  consecration,  and  I  never  had  but  one  Bishop,  Dr. 
Horatio  Potter,  who  ordained  me  Deacon,  Priest,  and  Bishop 
I  was  saying  that  your  ministry  here  in  Tennessee  needs  no 
words  of  commendation  on  this  spot,  in  your  home. 

The  unanimous  voice  of  clergy  and  laity,  in  calling  you  to 
be  the  Coadjutor  to  their  beloved  and  venerated  Bishop,  sets 
the  seal  of  their  approval  in  the  most  emphatic  way  to  your 
ministry  among  them. 

And  now,  dear  brother,  I  bid  3-0 u  farewell  as  a  Priest ,  to 
greet  you  ere  long  as  a  brother  Bishop ,  with  the  kiss  of  fra¬ 
ternal  salutation,  and  the  invocation  of  God’s  blessing. 

Ylay  the  solemnities  of  this  hour,  the  vows,  the  oath,  the 
invocation  of  the  Holy  Ghost  with  the  laying  on  of  hands,  have 
their  consummation  of  blessedness  in  that  day  when  the  great 
Bishop  of  our  souls,  our  Lord  and  Saviour  Jesus  Christ,  shall 
say  to  3rou,  when  you  have  given  in  3Tour  account,  “Well  done, 
good  and  faithful  servant,  enter  thou  into  the  joy  of  thy  Lord.” 


APPENDIX 


Notes  and  illustrations. 


SEE  PAGES  21-23. 

T'HE  statements  and  extracts,  which  are  herewith  submitted, 

1  I  deem  it  to  be  my  duty  to  publish,  not  only  as  my  complete 
vindication  for  all  that  I  said  in  my  sermon,  but  also  as  a  warn¬ 
ing  to  the  faithful  against  the  teaching  which  prevails,  and  is 
upheld  in  certain  quarters  and  by  men  unhappily  in  high  posi- 

tions  of  authority  and  influence. 

When  this  sermon  appeared  in  the  summer  ol  1893,  it  pro¬ 
voked  bitter  animadversion  from  many,  and  flat  denial  as  to  its 
allegations  from  some.  It  will  be  seen  by  any  one  who  is  at  the 
pains  to  read  what  follows,  how  completely  the  indictment  pre¬ 
sented  by  the  sermon  is  proved. 

I  could  not  have  been  better  served  than  I  have  been  by  those 
who  have  placed  their  evidence  at  my  disposal  in  print,  and 
from  whose  publications  I  make  a  few  extracts. 

Aside  from  this,  it  is  the  sad  experience  of  our  time  that 
many,  very  many,  who  do  not  rush  into  print  distress  those  who 
love  truth  and  good  morals  by  preaching  and  teaching  from 
pulpits,  and  in  Sunday  Schools,  and  in  private  conversation 
doctrines  absolutely  inconsistent  with  the  standards  of  our 
Church,  which  they  have  pledged  themselves  by  vow  and  prom¬ 
ise,  and  in  some  instances  sealed  with  the  sanction  of  an  oath, 
that  they  accepted  with  all  their  heart  and  would  loyally  mam- 

I  desire  to  say  for  myself  that  I  have  tried  consistently  to 
expose  and  resist  immorality  in  the  ethics  of  subscription, 
whether  it  manifested  itself  in  assailing  the  “  Catholic  founda¬ 
tion,”  Holy  Scripture  and  the  Creed  of  Christendom,  or  the 
“Reformation  Settlement,”  the  conduct  of  public  worship  and 
the  administration  of  the  sacraments  as  “this  Church  hath 
received  the  same.”  The  reason  why  I  have  addressed  myself 
chiefly  to  the  former  class  of  assailants  is  simply  because  then 
assault  is  transcendency  the  more  important  and  dangerous  of 
the  two.  If  they  succeed  our  Church  loses  her  candle-stick,  is 


29 


practically  destroyed,  has  no  longer  a  name  to  live,  ceases  to 
be  a  part  of  the  Body  of  Christ,  which  we  call  the  “  One  Holy 
Catholic  and  Apostolic  Church.”  The  other  class  in  the  very 
worst  view  of  the  case  would,  if  successful,  onW  subject  our 
Church  to  abuses  in  doctrine  and  practice,  from  which,  as  we 
have  once  escaped,  we  could  again  free  ourselves.  A  depraved 
man  may  reform,  a  dead  man  cannot  raise  himself  to  life.  A 
branch  of  the  Church  of  Christ,  if  it  becomes  corrupt,  may  re¬ 
turn  to  its  original  purity ;  but  if  it  be  cut  off  from  the  vine,  it 
must  wither,  and  is  fit  only  to  be  burned. 

We  proceed  to  our  notes  and  illustrations,  and  first,  we  sub¬ 
mit  a  paper  issued  by  the  “Massachusetts  Church  Union,” 
which  sets  forth  in  well  chosen  words  the  false  philosophy^,  on 
which  is  built  the  false  theology,  which  seeks  to  undermine  and 
destroy  the  Catholic  faith  as  embodied  in  the  Creed.  This 
paper  comes  from  men  who  are  on  the  ground  and  are  fully  in¬ 
formed  as  to  that  about  which  they  speak. 


FALSE  PHILOSOPHY  THE  BASIS  OF  FALSE  THEOLOGY. 


A  Paper  put  forth  by  the  Massachusetts  Church  Union. 

A  DOCTRINAL  STATEMENT. 

The  Committee  to  whom  the  accompanying  resolution  was  referred,  beg 
leave  to  report  that  they  have  made  a  few  changes  in  the  original  form  of  the 
resolution  for  the  sake  of  clearness  in  expression,  and  that  they  find  the  state¬ 
ments  therein  contained  respecting  modern  theology  fully  supported  by  pub¬ 
lished  writings  which  they  have  examined. 

Robert  Codman,  Jr., 
Richard  Mieux  Benson, 
Henry  A.  Parker. 

This  21st  day  of  June,  1895. 

Resolved ,  That  the  Church  Union  put  upon  record  and  send  to  all  its  mem¬ 
bers  this  solemn  warning  against  a  subtle  and  destructive  form  of  heresy  now 
seeking  to  dominate  this  diocese,  and  call  upon  all,  as  loyal  Churchmen,  to  do 
their  duty  and  defend  the  ancient  faith  always  taught  by  the  Church. 

First.  A  theory  of  the  Son  of  God  as  a  pantheistic  Deity,  dwelling  in  His 
creation  as  a  soul  within  a  body,  is  substituted  for  the  Church’s  teaching  that 
God  is  omnipresent,  within  and  without,  above  and  below,  yet  never  confused 
with  His  own  creation. 

Second.  A  theory  that  the  soul  of  man  is  con-substantial  with  God  is  sub¬ 
stituted  for  the  Church’s  teaching  that  man’s  whole  being,  material,  mental 
and  spiritual,  is  a  finite  creation,  capable  of  receiving  supernatural  gifts,  but 
not  inherently  possessing  the  Divine  Nature. 

Third.  The  Incarnation  of  the  Historic  Christ,  instead  of  being  the  humil¬ 
iation  of  the  con-substantial  Son  of  God  coming  forth  from  the  Glory  of  the 
Father,  as  the  expression  of  His  love  for  man,  is  regarded  as  a  glorious  exhibi- 


30 


tion  of  indwelling  Deity  identified  with  all  humanity,  so  that  the  humanity  of 
which  we  all  partake  by  natural  birth,  is  described  as  being  in  itself  the  Only- 
begotten  of  the  Father. 

Fourth.  This  indwelling  Deity,  said  to  be  constitutionally  and  organically 
related  to  all  men,  is  described  as  the  real,  the  present,  the  living,  the  essential 
Christ,  and  is  thus  substituted  for  Christ  Jesus  who  came  in  the  flesh,  the  con¬ 
queror  of  Satan,  the  source  of  all  grace,  and  the  personal  object  of  devotion 
and  worship  to  all  His  saints  in  Heaven  and  on  earth. 

Fifth.  This  modern  theology  is  so  read  into  the  Creed  and  formularies  of 
the  Church  as  to  retain,  after  a  fashion,  the  outward  shell  by  way  of  quieting 
the  conscience,  but  to  pervert  and  destroy  the  real  meaning  in  which  the  same 
were  originally  framed  and  have  ever  been  received  by  the  Church. 

Resolved  further ,  That,  before  this  resolution  is  sent  to  the  members  of  the 
Union,  it  be  referred  to  a  committee  of  three  clergymen  appointed  by  the  Chair, 
with  full  power  to  revise,  or  modify  the  same,  that  it  may  receive  their  ap¬ 
proval,  as  a  true  and  fair  statement,  so  far  as  it  goes,  of  the  principles  of 
modern  theology  advocated  by  the  published  writings  of  those  leading  clergy 
in  this  diocese  who  teach  them. 

Action  was  taken  upon  the  foregoing  resolution  at  a  meeting  of  the  Massa¬ 
chusetts  Church  Union,  held  in  Boston,  May  20th,  1895.  It  is  now  printed  in 
accordance  with  the  directions  of  the  Union. 

On  the  same  line  and  from  a  different  quarter  comes  the 
same  testimony.  I  present  two  extracts  from  a  masterly  paper, 
which  appears  in  the  Presbyterian  and  Reformed  Review  for 
July,  1895,  entitled  “  Phillips  Brooks  as  a  Theologian,”  by  the 
Rev.’ John  Fox,  D.D.,  of  Brooklyn,  N.  Y.  We  commend  this 
paper  as  worthy  of  more  than  mere  perusal,  it  deserves  study. 

The  author  says,  page  408  : 

“A  good  title  for  his  (Bishop  Brooks’)  collected  works  would  be, 
‘The  Gospel  according  to  Schleirmacher  translated  into  English  by  F. 
D.  Maurice,  with  some  assistance  from  S.  T.  Coleridge  and  others,  and 
now  freely  adapted  to  American  use  by  Phillips  Brooks.’  Not  indeed  that 
the  ‘New  Theologv’  currently  so  called  in  America,  has  any  valid  claim  to  its 
title.  The  fundamental  postulate  of  Bishop  Brooks  as  to  the  person  of  Christ 
is  at  least  as  old  as  Apollinaris.  ‘  The  mind  of  Christ,’  he  (Apollinaris)  said  in 
effect,  ‘is  at  once  divine  and  human;’  the  Logos  is  at  once  the  express  image  of 
God  and  the  prototype  of  humanity.  This  appears  to  be  what  he  meant  when 
he  said  that  the  humanity  of  Christ  was  eternal.  .  .  .  The  theological  con¬ 

ceptions  now  so  plausibly  announced  as  new  have  been  advanced  in  various 
guises  with  similar  confidence  many  times  since  Apollinaris’  day.  The  sober 
judgment  of  the  Church  has  rejected  them,  when  their  true  nature  and  final  con¬ 
sequences  have  been  presented.” 

Again  the  same  writer  says,  page  410,  speaking  of  the  de¬ 
basing  of  technical  theological  language,  a  common  practice  in 
our  day,  as  follows  : 

“The  school  of  Schleirmacher  is  a  large  and  influential  one,  exhibiting  many 
and  various  variations  from  the  original  type,  but  recognizable  in  them  all  as 
bearing  the  impress  of  his  master  mind.  One  of  the  chief  difficulties  in  undei- 
standing  it  lies  in  the  inveterate  propensity  of  many  of  its  advocates  for  seizing 


31 


the  old  orthodox  phrases,  and  using  them  in  a  new  sense  without  any  sufficient 
advertisement  of  the  change — a  process  of  theological  counterfeiting  being 
stealthily  carried  on  by  which  well-known  terms  and  expressions  with  a  defi¬ 
nite  historical  sense,  the  current  coin  of  the  realm  of  thought,  are  debased  by 
foreign  alloy,  and  still  made  to  pass  as  genuine.  The  Creeds  are  thus  ‘  filled 
with  new  meanings,’  (so  they  put  it);  that  is,  made  to  mean  what  the}'  do  not 
mean.” 

Now  I  present  a  statement,  which  is  often  made  in  different 
forms  but  amounting  to  the  same  thing,  hy  different  persons, 
from  the  pen  of  the  Rev.  Wm.  Short,  and  printed  in  Church  News , 
the  Diocesan  paper  of  Missouri,  St.  Louis,  Mo.,  May,  1895, 
page  172 : 

“The  fact  is  that  the  articles  of  the  Creed  are  not  cast  iron  moulds  into 
which  just  so  much  truth  was  once  put,  and  then  sealed  up  to  remain  the  same 
unchanged  and  unchangeable  forever.  They  are  rather  symbols  for  each  age 
to  fill  in  with  the  largest,  fullest  truth  which  God’s  progressive  purposes  reveal. 
As  long  as  men  grow  there  can  be  no  such  thing  as  fixedness  of  interpretation 
of  any  truth.” 

REMARKS. 

The  writer  is  very  rash,  and  confuses  the  two  domains  of 
knowledge,  revelation  and  science.  The  one  is  God’s  realm,  the 
other  is  man’s.  The  first,  God  has  completed,  and  He  alone  can, 
so  to  speak,  open  it  for  addition  or  readjustment ;  the  second ,  is 
the  sphere  of  human  progress,  and  is  in  the  very  nature  of 
things  incomplete,  and  must,  it  would  seem,  so  remain  forever. 

The  articles  of  the  Creed  relate  to  Him  “  Who  is  the  same 
yesterday ,  to-day  and  forever ,”  and  with  the  permanent  needs 
of  our  fallen  race,  “the  forgiveness  of  sins,  the  resurrection  of 
the  bodyand  the  life  everlasting.” 

What  a  wild  conception  it  seems  to  be  of  the  Creeds,  that 
they  are  a  set  of  vessels, which  one  age  fills  with  one  thing  and 
another  with  another;  now  they  contain  water,  and  now  vine¬ 
gar,  and  now  milk,  and  now  wine;  but  the  vessels  remain  the 
same  all  the  time,  and  the  labels  are  not  altered  to  advertise  the 
unwary  that  poison  has  been  substituted  for  the  wholesome 
meat  of  the  Gospel ;  so  the  Creeds  are  made  to  teach  whatever 
one  pleases,  every  heresy  and  folly  under  the  sun  ;  but  the  great 
concern  is  about  the  words,  they  must  be  preserved  intact,  while 
their  meaning  is  constantly  changing,  as  one  of  our  Bish¬ 
ops  expresses  it:  “I  want  you,”  addressing  young  men 
about  to  be  ordained,  “I  want  you  to  appreciate  this  full}" 
that  the  institutions  of  the  Church,  the  Creeds,  ministrv  and 
Scriptures  stand  as  the  bulwarks  of  the  faith;  we  cannot  let 
one  of  them  go.  But  I  want  you  to  appreciate  the  liberty  with 
which  the  Church  has  made  us  free  of  interpreting  these  svm- 


32 


bols  in  the  light  of  Christ  Himself,  and  of  His  continual  revela¬ 
tions  to  men.”  Where  has  the  Church  thus  made  us  free,  and 
given  us  promise  of  continual  revelations  from  God  to  men? 

Nowhere. 

Our  Lord  gives  us  repeated  warnings  on  this  very  point. 

“ Neither  do  men,”  He  says,  “put  new  wine  into  old  bottles, 
else  the  bottles  break,  and  the  wine  runneth  out  and  the  bottles 
perish  ;  but  thev  put  new  wine  into  new  bottles,  and  both  aie 

preserved  ”  (St.  Matt.  ix.  17). 

The  Eastern  Bishop  and  the  Western  Presbyter  seem  to  be 

both  alike  anxious  about  the  old  bottles  and  the  labels,  and  not  to 
care  so  much  about  the  new  wine,  since  as  they  imply  every  year 
will  bring  a  fresh  vintage  and  an  improved  supply,  and  the 
new  wine  of  any  one  year  or  generation  will  not  be  worth 
much.  But  our  Lord  tells  the  Bishop  and  the  Presbyter  and, 
through  them,  all  who  sympathize  with  them,  that  notwith¬ 
standing  their  anxietv , on  their  term s , 4  ‘  the  ol d  bottles ,  the  labels 
cannot  be  preserved.  The  old  Creeds,  evacuated  of  their  original 
and  orthodox  sense,  and  filled  with  Pantheism,  Sabellianism, 
Episcopalian-Unitarianism,  and  in  turn  every  heresy,  which 
the  newest  man  or  the  newest  woman  may  invent,  cannot 
stand.  They  must,  and  under  such  circumstances  they  ought 

to,  perish. 

Bishop  Colenso,  of  Natal,  South  Africa,  was  convicted  of 
heresy  for  denying  the  fundamental  verities  of  the  Christian 
Faith,  and  was  deposed  by  the  spiritual  authority  over  him. 
The  story  is  a  very  long  and  a  very  sad  one.  A  great  deal  of  it 
is  told  in  the  interesting  biography  of  the  late  Archbishop  Tait. 
Notwithstanding  his  frightful  heresies,  and  his  disloyalty  to 
truth  and  honor  in  insisting  upon  remaining  in  the  Church  when 
he  had  avowedly  ceased  to  believe  as  she  requires,  Colenso  had 
his  sympathizers  in  England,  and  among  them  were  Dr.  Thirl- 
wall,  Bishop  of  St.  David’s,  and  Dr.  A.  P.  Stanley,  Dean  of 

Westminster. 

In  the  conference  of  Bishops  held  in  1867,  under  Archbishop 
Longlev,  through  the  influence  mainly  of  the  Bishop  of  St. 
David’s,  the  Colenso  case  was  practically  ignored,  although  it 
was  precisely  the  subject  matter  for  the  assembled  Episcopate 
of  the  Anglican  Communion  to  deal  with.  A  courageous  Bishop 
of  our  Church  (Hopkins)  did  introduce  it,  but  the  Bishop  of  St. 
David’s  insisted  that  the  Archbishop  should  adhere  to  some 
private  understanding  which  had  been  entered  into  between 
them  before  the  meeting  of  the  conference,  and  the  subject  was 

dropped. 


33 


Eve”  tlIS  slls]lt  allusion  to  the  “persecuted”  Colenso  as 
his  friends  regarded  him,  irritated  the  Venerable  Dean  of  West¬ 
minster,  and  he  visited  his  wrath  upon  the  Bishops  of  the  Aim 
bean  Communion  byrefusing  them  the  use  of  the  Abbey  for  their 

closing  service.  I  state  these  facts  as  a  preface  to  the  extracts 
which  follow. 

“  When  Stanley  courageously  shut  the  doors  of  the  Church  at  Westminster 
to  the  assembled  Bishops  of  the  first  Pan-Angliean  Synod,  l,e  was  acting  within 
h,s  prerogatives.  They  wished  for  some  elaborate  service  or  function  in  order 
to  magnify  the  event  winch  had  brought  them  together  from  the  United  States 
and  the  Colonies  He  did  not  take  this  step  without  reason.  His  mofa™ 
e  conviction  that  they  had  perverted  the  mission  for  which  they  came  to 
gether  by  attacking  the  unfortunate  Colenso,  the  absent  defenceless  man  ■  that 
in  doing  SO  they  were  narrowing  the  rightful  liberty  of  the  clergv,  and  that  the 
Abbey,  as  a great  national  sanctuary,  was  not  the  place  to  identify  with  such 

theTP  m  I"' Dn  A  V'  G'  A"en’  Pr°fesSor-  Cambridge,  Ala  s 

the  New  World,  Vol.  m.  p.  144.  ’  1 

n  w  thD  NmW  Y°rk  Tribune  of  October  17th,  1894,  the  Rev 
Dr.  AVni,  R.  Huntington  writes  as  follows : 

. ,  “Z"  ■  a  !?,  V°T  editorial  columns  this  morning  you  intimate  surprise  that 
the  Broad  Church  Party  ’  in  the  Episcopal  Church  should  have  taken  no  notice 
of  attacks  publicly  made  upon  it  from  various  quarters,  and  more  especially 
two  Bishops,  whose  names  you  give.  The  reason  is  not  far  to  seek.  It  is  the 
o  c  story  of  the  Danish  historian's  chapter  upon  the  snakes  of  Iceland  •  There 
are  no  snakes  in  Iceland.’  Neither  in  the  Church  of  England  nor  vet  in  the 
rotestant  Episcopal  Church  in  the  United  States  does  there  exist,  or  has  there 
ever  existed  such  a  party  as  the  Broad  Church  Party.  Upon  this  point  w  ich 
lam  well  aware  will  be  disputed,  but  which  cannot  be  effectually  gainsaid  no 
ne  is  better  entitled  to  a  hearing  than  the  late  Bishop  of  St.  David’s  (Thirl- 
wall),  pei haps  the  most  luminous  intellect  that  the  English  Episcopate  of  thi* 
century  can  show.  Writing  in  reply  to  the  aspersions^ of  a  certein^Dn  Little- 
dale,  aspersions  similar  to  those  which  have  recently  been  showered  upon  der 
gjmen  of  the  purest  integrity  and  keenest  sense  of  honor,  simply  because  of 

itself  ToWInmf eSS  \°  ~  “’ which  they  have  sworn  to  serve,  colk 

said.”  °glCa  and  ecclesiastical  Bourbonism,  Connop  Thirhvall  well 

Then  follows  an  extract  from  Bishop  Thirlwall’s  works. 
After  this  Dr.  Huntington  resumes  and  says : 

“  F°ur  and  twenty  years  have  made  no  substantial  difference  in  the  situa 
tion  as  here  sketched.  Now,  as  then,  there  are  in  both  of  the  delt  hLZZ 
divisions  of  Anglicanism  men  who  claim  the  liberty  of  thinking  for  th  l 

With  no  limitations  other  than  those  which  the  Catholic  Creeds  impose^hen 

ofPapSsm  or  Lfbar'r  See"  t0  ^  '**"  °verPassed’  whether  in  the  direction 
or  rapalism  or  Liberalism,  no  man  of  honor,  whatever  his  tlienlno-iVai  i  i  i 

“  ST" 

REMARKS. 

The  significance  of  these  extracts  is  obvious ;  Bishop  Thirl 

Ifion  ofCol  18  Tr,  knT  **  the  deV°ted  friend  and  cham- 
P  lenso,  and  Dean  .Stanley  was  not  far  behind  him. 


34 


Mv  objection  to  Colenso  is,  that  after  he  had  abandoned 
his  faith  in  the  Catholic  Creeds  and  the  divine  Scriptures,  he  con¬ 
tinued  to  minister  at  the  Church’s  altars,  and  to  exact  of  men 
in  ordination  a  series  of  promises  and  vows  which  he  himse 
had  repudiated.  His  erroneous  views  might  have  been  his  Are 
misfortune,  and  had  he  renounced  the  ministry  I  would  have 
respected  him;  but  his  insisting  upon  remaining  m  the  exercise 
of  the  Episcopal  office,  drawing  his  salary,  and  taking  part  m 
tocio,,,.  which  he  no  longer  vnlnee,  »»  *»  ** ‘“ 
own  most  grievous  fault,  and  I  am  heartily  sorry  that  Thirlwall, 
with  his  brilliant  intellect,  and  Stanley,  with  his  great  abilities 
and  lovelv  character,  and  our  American  Professor,  with  hislarg 
influence  and  varied  learning,  should  be  drawn  to  a  man  who 
lived  for  many  years  and  died  in  the  unenviable  position  of 

Colenso.  _ 

The  courtly  Rector  of  Grace  Church,  New  York,  asserts  that 
« there  are  no  snakes  in  Iceland.”  It  maybe  true  thatthereare 
no  such  reptiles  in  that  happy  island,  but  there  are  men  m  our 
ministrv  who  display  themselves  as  disloyal  to  their  vows  by 
"writings,  provided  words  are  to  have  their  current  and  ac¬ 
cepted  meaning,  and  what  these  writers  m  substance  say  be 

nnrlpr«;tood  to  convey  their  meaning. 

The  Rev  Dr.  Huntington  seems  to  hold  that  it  is  aspersing 

a  man’s  character  to  adduce  his  own  words  and  acts  m  proo 
of  what  one  alleges  in  regard  to  his  beliefs  and  practice  I  may 
be  very  obtuse  as  to  what  aspersion  means,  but  m  the  sense  i 
which  I  understand  the  word  I  have  never  consciously  been 
cruiltv  of  the  act.  Presently  when  I  shall  adduce  a  passage  rom 
the  Rev.  Doctor’s  writings  to  show  that  even  under  the  very 
slight  limitations,  which  he  admits  bind  him  as  a  Presbyter 
the  Church  namely,  the  Catholic  Creeds,  he  implicitly  denies  one 
of  tte  artkles  of  tht  Creed,  or  qualifies  it  in  such  a  way  as  to. 
render  it  nugatory,  I  trust  he  will  not  think,  much  less  say, 

+  T  aspersing  him.  I  am  doing  no  such  thing,  I  am 
cmotino-  in  good  faith  from  an  acknowledged  writing  of  the 
author"  which  he  has  published  and  put  on  sale.^  I  am  doing  so 
for  the  purpose  of  proving  a  fact  which  he  denies,  that 

are  to  this  quotation  I  desire  to  ask  with  all 

seriousness  are  there  no  other 

byter  in  our  Church  “  than  those  which  the  Catholic  Cie 
P°S<Does  the  Rector  of  Grace  Church  repudiate  the  vows  and 


35 


promises  which  he  made  when  he  was  ordered  deacon  and  priest  ? 
Have  these  voluntarily  assumed  obligations  no  binding  force 
upon  him  to-day  ?  I  ask  the  question  because  there  are  many 
who  take  this  very  ground  in  bold  defiance  of  authority,  which 
I  do  not  think  the  learned  Doctor  really  meant  to  take’.  ’  As  re¬ 
gal  ds  the  kindly  play  with  “  Bourbonism,”  it  is  not  new;  it 
was  used  by  my  brother  of  Albany,  of  the  Bishop  of  Maryland 
and  myself.  I  accept  what  was  meant  if  not  for  an  aspersion, 
at  all  events  scarcely  for  a  compliment,  I  accept  it  gladly  in  the 
connection  in  which  it  is  used  as  an  association,  which  brings 
honor;  honor  which  I  covet  as  more  than  I  deserve.  °A 
Bourbon,  it  is  said,  “never  learns  anything.”  As  regards  God’s 
field  of  knowledge,  revelation.  He  seems  to  have  closfd  the  door 
and  until  He  opens  it  I  can  learn  no  more.  Revelation  comes 
to  us  when  and  as  God  wills.  I  do  not  seek  information  from 
t  e  new  prophets  in  Germany,  England,  or  America;  nor  do  I 
surrender  my  dear  old  Bible  at  the  behest  of  the  newest  and 
highest  criticism.  A  second  trait  is  ascribed  to  a  Bourbon,  he 
never  forgets  anything.”  Here,  again,  I  trust  I  may  be  like 
him.  .  I  pray  that  I  may  not  forget  the  first  principles  of  the 
octrme  of  Christ  as  learned  at  my  mother’s  knee;  my  catechism 
as  taught  me  by  my  faithful  pastor  in  my  childhood,  and  my 
ordination  vows  as  made  three  times  successively  in  my  man¬ 
hood.  Yes,  in  this  sense,  I  am  a  Bourbon,  and  I  wish  with  all 
my  heart  that  my  brother  of  Grace  Church,  and  all  the  clergy 
and  laity  were,  with  these  limitations,  Bourbons  also. 


I  pass  now  to  a  quotation  from  the  above  eminent  writer 
w  ich  seems  to  show  that  he  is  not  held  as  to  his  belief  bv  the 
imitations  of  the  Catholic  Creeds  even  as  they  have  been  his- 
orica  v  understood.  In  a  volume  of  sermons  entitled  The 
Causes  of  the  Soul,  New  York,  Dutton  &  Co.,  1891,  p.  356  we 
read  as  follows : 


f  grave  the  place  of  resurrection  ?  God  forbid  that  such  a  thought 
earth’s  1°'  f  T"tnt  find  loclSmel't  ill  any  Christian  mind.  Why,  some  of 
f  and  bravest  haTC  no  graves,  and  never  had.  Of  others  besides 
ses  the  servant  of  God,  might  it  be  written  that  no  man  knoweth  their 
sepulchre  unto  this  day. 

life  ft*,  T  u  haPPenS  thUS  With  what  God  Pla»ts  in  the  seed-plot  of  eternal 

tialthiim  ft  th  tf  “T  f°r  deCt  than  that’  Hie  soul  is  the  essen- 
safelv  trust  r  f  tlere  ha‘  thS  trUe  secretof  Personal  identity  resides.  Wemav 

bof  f  ?’Ve  “  a  b°dy  aS  h  shaU  Please  Him-  to  every  soul  a 

,  -  rightly  expressive  of  itself.  Does  it  follow  that  ldiully  care  of  the  nlaces 

wheie  the  bodies  of  the  dead  are  laid  is  superfluous  and  blame  worthy  ?  Not 

monclnt  CaSf°ft.. grn? *  °f  the  so«l  has  a  sanctity  beyond  all  com- 

c . . Theicfoie  let  us  respect  old  usages  and  common  customs 


36 


'earthy  that  there  was  laid.  Look  elsewhere  if  you  would  catch  a  vision  ot  the 
image  of  the  heavenly.”  _ 


REMARKS. 

I  submit  that  this  passage  shows  that  the  restraint  oi  the 
Catholic  Creeds  sits  very  lightly  upon  the  learned  and  eloquent 
Rector  of  Grace  Church.  The  old  bottle  still  stands  m  its  place 
in  the  Creed  “  I  believe  in  the  resurrection  ol  the  bod\  ,  or  a 
he  is  obliged  to  say  when  he  visits  the  sick,  “  the  resurrection 
of  the  flesh,"  the  old  bottle  still  stands  m  its  place  and  he  reads 
and  recites  the  label,  but  he  has  poured  new  contents  into  i  . 
He  has  filled  it  with  the  latest,  highest,  best,  newest  tru  1. 

I  am  not  embarrassed  with  the  question  m  the  resurrection 
any  more  than  I  am  in  the  Holy  Eucharist;  "how)  I  am 
simplv  concerned  with  the  “  what?”  The  Church  Catholic  no 
more  accepts  the  theory  of  the  divorce  of  the  resurrection  from 
the  present  human  body  than  she  does  the  metaphysics  of  tran- 
substantiation.  To  separate  the  future 

present  poor,  weak,  mortal  body  is  to  separate  the  ha 
from  the  seed  sown,  and  defeat  the  very  essence  of  St.  Paul  s 
illustration.  It  is  to  separate  the  risen  body  of  our ^Loi  d  w  i  h 
its  nail  marks  and  its  wound,  from  the  body  on  the  Cross.  It 
is  to  denv  that  this  mortal  shall  put  on  immorta  i  j  • 

Resurrection  cannot  be  intelligently  predicated  of  diffe 
things"  One  cannot  say  that  it  is  a  rising  again  when  one  man 

lies  down  and  another  gets  np.  .  1 

All  that  I  contend  for  is  that  the  resurrection  of  the  body 

compels  the  acknowledgment  that  this  corruptible,  mortal  body 

is  the  basis  out  of  which' will  come  the  glorious  body  like  unto 
Christ’s  risen  bodv,  and  with  which  we  shall  be  clothe  m  our 

etern al  home ,  Justus  the  beautiful,  graceMstall^W,  be- 

in  cr  its  product  of  multiplied  grains,  springs  from  the  smele 
grain  which  was  dropped  in  the  fruitful  soil  and  died  and  is  nsei 

no-ain  This  is  St.  Paul’s  simile. 

°  It' matters  not  whether  men  have  graves  or  not  whe  er 

they  are  burned  as  martyrs,  or  eaten  by  cannibals,  or  whethe 
matter  circulates  more  rapidly  than  we  think  or  know , 
take  care  of  that  as  He  does  of  a  thousand  other  things  whic 
nuzzle  us  now  in  this  world.  We  are  not  concerned  about  the 
Questions'1”  how  are  the  dead  raised  up,  and  with  what  body 
do  thev  come  ?  ’  ’  What  we  do  crave  to  know  is,  w hat  w  1  e 
raised 'from  the  dead,  and  God  tells  us,  and  we  make  answer  in 


37 


the  Catholic  Creed  as  instructed  by  Him :  “I  believe  in  the  res¬ 
urrection  of  the  body,”  or  as  in  the  visitation  of  the  sick,  “in 
the  resurrection  of  the  flesh.” 

Much  as  I  xespect  the  Rector  of  Grace  Church,  and  recognize 
his  eminent  services  for  our  Communion,  I  am  not  willing°even 
at  the  risk  of  offending  him  to  be  robbed  of  an  element  of  faith 
which  is  indissolubly  connected  with  almost  all  the  other  articles 
of  the  Creed. 

To  deny  the  resurrection  of  the  body  is  to  deny  Christ’s  res- 
unection,  to  overthrow  the  Gospel  of  the  resurrection,  to  strike 
at  Christian  morals  and  the  judgment  of  the  last  great  day. 

These  are  questions  of  more  than  life  or  death  to  me  •  their 
roots  are  in  God’s  Word,  God’s  Church,  the  eternity  which 
awaits  us  all.  “  There  are  snakes  in  Iceland.” 


REMARKS. 

I  ask  any  one  who  will  take  the  trouble  to  read  the  extracts 
which  follow,  to  answer  the  question  whether  they  can  be  in 
any  legitimate  way  made  to  harmonize  with  our  Bible  and  our 
Book  of  Common  Prayer? 

I  cannot  believe  that  any  large  number  of  men  and  women, 
professing  and  calling  themselves  decent  people,  not  to  sav 
Christians,  can  subscribe  to  the  ethics  of  Haweis,  which  are 
echoed  on  this  side  of  the  Atlantic  by  the  Dean  of  the  Theological 
School  at  Cambridge,  Mass.,  and  their  followers,  and  the  phil¬ 
osophy  and  theology  of  Parks,  Eaton,  Allen  and  their  school. 


HAWEIS. 

There  .are  two  facts.  Intelligent  men  constantly  refuse  to  take  Holy 
Orders.  Intelligent  men  constantly  refuse  to  attend  Church.  The  reasons  are 
obvious  and  related.  They  stare  one  in  the  face,  and  they  dovetail. 

Intelligent  men  won’t  sit  in  the  pew  because  intelligent  men  won’t  stand  in 
tie  pulpit.  .  ‘I  will  not  take  Holy  Orders,’  says  the  clever,  conscientious,  even 
religious-mmded  man,  1  because  the  formularies  as  they  stand  do  not  express 
my  religious  convictions.  I  doubt  my  power  of  being  able  to  bring  them  into 
any  kind  of  harmony  with  these  convictions.  If  I  could  I  doubt  whether  I 

s  ould  be  allowed  to  do  so.  .  .  .  Meanwhile  I  should  have  to  say  what  I  don’t 

believe,  and  therefore  I  can’t  go  into  the  Church.’  ‘I  don’t  sit  in  the  pew  ’ 
says  the  intelligent  layman,  ‘because  what  I  hear  in  Church  is  obsolete  trivial 
-often  to  my  mind  senseless.’”  The  Broad  Church ,  or  What  is  Comma-  bv 
the  Rev.  W.  R.  Haweis,  p.  23.  ' 

The  Broad  Church  feels  the  need  of  bringing  the  Anglican  Church  into 
harmony  with  nineteenth  century  thought  and  feeling.  It  does  not  believe  that 
the  theology  of  Constantine  in  the  fourth  century  was  any  more  final  than  the 
settlement  of  Henry  VIII.  in  the  sixteenth.  It  desires  to  bring  doctrine  to  the 


38 


test  of  living  thought,  re-stating  its  substance  in  terms  of  present  knowledge 

—it  is  radical . What  is  the  Broad  Church  method .  Reform  from 

within.  There  are  two  ways  of  reforming  a  system  or  person.  You  can  go 
outside  and  attack.  That  means  revolution;  it  is  the  destructive  method. 

...  The  other  way  is  to  mould  and  modify  from  within,  getting  grad¬ 
ually  rid  of  the  false  or  the  obsolete,  and  developing  new  life  around  all  such 
true  and  living  germs  as  can  be  found  in  every  dogma  and  m  every  Creed.  .  .  . 
Over  every  Creed  and  formulary  is  written  this  motto :  ‘It was  true  it  is  ti tie 
-it  is  no  longer  true,’  which,  being  interpreted  is,  ‘  once  such  and  such  a  dogma 
the  Trinity,  or  the  Incarnation,  a  verbally  inspired  Bible,  an  infallible  Chinch  . 
once  such  dogmas  were  the  best  attainable  expressions  of  certain  truths. 
°“t  was  true.'  Now  we  can  discern  the  essential  truth  that  lies  at  the  basis  of 
each  one  of  the  old  puzzling  statements, that  essential  something  is  destined 
to  last  on  in  a  changed  form,  transformed.  ‘  It  is  true.’  But  we  may  find  bet¬ 
ter  wavs  of  expressing  it.  The  form  of  sound  words,  once  so  helpful  and  ade¬ 
quate  'is  now  obsolete  or  seen  to  be  erroneous,  as  who  should  say  the  sun 
rises  ’—a  perfectly  sound  statement  of  what  appears  to  take  place-  but  it  is  no 


longer  true.’  ” 


Haweis,  ibid.,  p.  28. 


“  Is  it  too  much  to  expect  that  a  Church  that  can  do  so  much  out  of  defer¬ 
ence  to  modern  opinions,  and  can  carry  so  rapidly  such  reforms  from  within 
will  some  day  follow  Dr.  Hessey's  suggestion  (Bampton  Lectures  on  Sunday) 
and  give  us  Lple  alternative  forms  for  the  sacraments  ?  May  I  add,  an  ex¬ 
purgated  Bible,  selected  Psalms,  one  credal  statement  simpler  am.  buete,,  . 
ditional  and  qualifying,  and  liberating  rubrics  sanctioning  a  more  elastic  con- 
duct  of  the  services.”  Haweis  as  before,  p.  2o. 

“The  Broad  Church  clergyman  is  often  asked:  ‘ Does . not  vour  teaching 
violate  the  terms  of  your  clerical  subscription  ?  ’  You  undertook  to  believe  and 
teach  certain  doctrines  which  you  now  call  in  cpiestion.  ....  * 

assent  to  a  formulary  is  not  to  give  adherence  of  belief  to  all  its  statemen  s, 
anv  more  than  a  member  of  Parliament's  assent  to  the  British  Constitution 
implies  his  agreement  with  all  its  parts.  We  do  not  even  profess  a  belief  in  any 
doctrine  or  doctrines  whatsoever.  We  merely  declare  that  we  belie v  e  the 
trines  of  the  Church  are  agreeable  to  the  Word  of  God.  By  the  Word  of  God 
most  clergv  and  laity  would ,  I  suppose,  understand  the  Bible  W  ell,  it  is  a  re.  y 
hit  matter  to  believe  that  the  doctrines  of  the  Church  can  be  provedby  Scrip¬ 
ture  texts,  if  that  is  all  that  is  wanted,  since  every  Christian  sect “ °UtS” 
the  Church  can  do  as  much  as  that-for  notoriously  al.  claim  Soriptnre  t^ 
in  favor  of  their  particular  tenets,  orthodox  and  unoithodox.  .  1 

Harold  Browne,  on  the  Thirty-nine  Articles,  or  Pearson,  on  the  Cieed.it  is  c 
cult  to  conceive  of  any  theological  proposition  that  could  not  ^^slXe 
agreeable  to  the  Word  of  God  with  a  like  vigor  and  rigor.  Haw  eis  as  before, 

pp.  37,  38. 

“  Fealtv  to  the  administration . The  Broad  Church  always  obey 

their  Bishops.  ‘You  don’t  keep  the  law  of  the  Church,  is  a  common  » 
taunt;  the  reply  is,  ‘of  course  we  don't-who  does?  .  .  ■  •  ^parties, 

therefore,  freely  and  unrebukeably  neglect  or  break  the  law  of  the  Climch 
Fealty  to  that  is  no  longer  possible.  The  rule,  therefore,  must  now  be  fealty  to 
the  administration.  Not  what  is  illegal  [sic]  but  what  is  enforce >°r  author, 
tatively  enjoined  in  each  particular  case-that  we  are  bound  to  obex  and  . 


39 


that.  In  a  word,  we  bow  to  the  administration  of  the  Church.  If  we  can  do 
this  conscientiously  we,  as  Broad  Church  clergy,  remain  in  the  Church ;  if  we 
cannot  we  must  go.  But  in  all  cases  we  lay  the  onus  of  turning  us  out  upon 
the  administration ;  we  are  not  going  out  as  long  as  we  are  allowed  to  work 
foi  the  Chuich.  Reform  her  from  within.”  Haweis  as  before,  pp.  38-40. 


“  But  when  we  come  to  fealty  to  truth,  the  Broad  Church  can  triumph 

easily  oyer  High  and  Low . Give  a  Broad  Churchman  even  the 

dogma  of  the  Infallibility  of  the  Pope,  and  he  will  be  delighted  to  handle  it  sym¬ 
pathetically  and  tenderly . And  if  a  Broad  Churchman  can  do  so 

much,  and  can  glory  in  doing  so  much  for  an  exploded  Roman  dogma 
it  will  be  a  light  thing  for  him  to  take  up  the  dogmas  of  the  Reformed  Church, 
Inspiration  of  the  Bible,  Justification  by  Faith,  the  Trinity  and  the  Divinity  of 
the  Lord  Jesus,  and  show  his  fealty  to  the  essential  truths,  which  lie  embedded 
in  every  one  of  these  dogmas.”  Haweis  as  before,  pp.  40-42. 


And  now  the  Creeds  of  the  Church.  Are  they  true?  The  Creeds  are  so 
many  attempts  to  state  certain  things,  which  are  undoubtedly  true;  but  whilst 
the  spirit  of  each  credal  clause,  that  which  its  expression  or  dogma  aimed  at 
may  be  true,  the  letter  or  form  of  expression  of  any  credal  clause  may  be  im¬ 
perfect  or  untrue.  For  instance,  take  the  credal  clause,  ‘  1  believe  in  the  resur¬ 
rection  of  the  body.'  The  essence  or  spirit  of  that  clause  is  a  belief  in  the  sur¬ 
vival  of  the  soul  under  fitting  conditions  of  self-manifestation,  or  even  incarna¬ 
tion.  That  is  the  essence  which  gave  the  words,  ‘  I  believe  in  the  resurrection 
of  the  body,’  their  value,  and  that  is  true;  but  the  sort  of  physical  resurrection 
which  those  who  penned  these  words  dreamed  of  ...  .  that  is  not  true  ” 

Haweis  as  before,  p.  46. 


REMARKS. 

The  learned  Rector  of  Grace  Church,  New  York,  echoes  this 
teaching  in  his  sermon,  from  which  I  gave  an  extract  above.  I 
remark  as  before,  God  never,  so  far  as  we  know,  divorces  the 
harvest  from  the  seed  sown,  and  I  boldly  proclaim  :  “  What  God 
hath  joined  together  let  no  man,  however  eminent  he  may  be  or 
influential,  seek  to  put  asunder.”  The  resurrection  has  its  basis 
m  this  body,  m  this  flesh,  just  as  the  harvest  gathered  by 
the  reaper  has  its  basis,  its  foundation,  in  the grain  buried  in  the 
soil  by  the  sower.  This  I  boldly  affirm  is  the  teaching  of  God’s 
most  Holy  Word  and  the  Catholic  Church.  This  teaching  seems 
to  me  to  be  gainsaid,  contradicted,  by  our  transatlantic  and 
home  teachers. 


Is  the  doctrine  of  the  Trinity  true  ?  And  to  this  the  answer  according  to 
our  present  method  is—”  Yes  and  No.’  First,  let  us  take  the  No.  The  Atliana- 
sian  Creed,  for  instance,  let  us  say,  is  absolutely  unconvincing  or  unintelligible 
m  its  propositions,  and  preposterous  in  its  denunciations  ;  so  does  it  seem  now 
o  the  average  lay  mind.  ....  Ask  concerning  the  doctrine  of  the  Trinity 
even  as  it  comes  before  us  in  the  Thirty-nine  Articles.  Is  it  true  ?  And  aoain 
the  answer  seems  to  be,  No!  ....  But  whilst  repudiating  the  present  fit- 


40 


ness  of  such  past  expressional  letters— which  have  once  been  alive,  but  areno\\ 
dead-we  ask,  is  the  doctrine  of  the  Trinity,  in  its  essence  and  spirit ,  true  .  \\  e 
answer  Yes  Of  the  Athanasian  Creed,  and  of  the  first  Article,  it  may  ie 
written,  ‘These  were  true;  they  are  no  longer  true-as.  concerning  the  verity 
they  both  strive  to  forrnulate-it  must  be  written,  ‘  It  is  true.’  ; 

Trinity  in  Unity  is  in  God  a  diversity  of  manifestation  or  function  combined 

with  a  unity  of  life  and  purpose. 

First,  our  conception  of  God  is  vague  and  indefinite.  Creative  force  per¬ 
vading,  correlating,  co-ordinating  all  tilings  everywhere.  This  is  the  All- 
Father  the  First  Person.  But  the  instant  we  think  more  closely,  oui  on  j 
definite’  conception  proves  insensibly  anthropomorphic.  All  power  wisdom, 
intelligence,  love,  is,  in'some  sort,  human,  manifested  and  transferred  to  God, 
but  still  human  in  nature  and  thought;  and  thus  the  Ideal  Man,  the  God  under 
limitations  of  humanitv  steps  forth.  This  would  be  so  in  the  order  of  thought 
were  there  no  figure  of  Jesus  in  history.  We  cannot  but-we  always  have  ma  e 
God  in  our  own  image-God  the  Son.  or  the  Second  Person.  But  m  prayer  and 
worship  He  is  apprehended  as  a  Spirit  only,  in  communion,  m  sympathy  w  th 
ours;  then  He  is  God  the  Holy  Ghost,  or  the  Third  Person.  God  the  Vagu 
God  the  Definite,  God  the  Immanent,  that  is  the  inexorable  order  of  thoug , 
and  that  is  the  eternal  doctrine  of  the  Trinity  in  Unity.”  Hawe.s,  pp.  5  1-60- 


I  pass  nowto  quotations  from  the  Rev.  Dr.  Leighton  Parks, 
a  pupil,  and  representative  in  his  teaching,  of  Bishop  Brooks 
make  quotations  from  a  volume  of  sermons  entitled  e  in¬ 
ning  of  the  Soul,  and  other  sermons,  by  Leighton  Parks,  Rector 
of  Emmanuel  Church,  Boston,  1893,  and  dedicated  to  the  mem- 

orv  of  Phillips  Brooks  ; 

“  Is  it  not  true,  mv  friends  ....  if  God  is  incarnating  himself  in  the 

life  of  every  one  of  us',  then  the  Divine  life  must,  in  the  order  of  that  incarna¬ 
tion  subject  itself  to  the  laws  and  conditions  of  human  life,  one  of  which  is  tune. 

mTght  as  well  ask  why,  if  in  Jesus  dwelt  all  the  fulness  of  the  Godhead 
bodilv,  He  did  not  when  He  lay  in  His  mother's  arms  a  little  child,  speak  as  a 
man  'work  miracles  with  those  baby  fingers,  and  convert  the  world  by  the 
shini’no-  out  of  the  Divine  effulgence  from  His  infant  face.  It  was  because  it  was 
atrue^Incarnation.  It  was  not  an  Avatur,  a  sudden  descent  of  God into  some 
particular  vessel  of  mankind,  in  order  that  the  divine  power  might  for  a  - 
ment  be  seen,  startling  and  terrifying  humanity.  No,  it 
participation  in  human  life  by  the 

in  wisdom  and  stature,  and  m  favor  with  God  and  man.  wo  ’ 

tion  of  Jesus  required  time  to  work  out  to  the  full  the  meaning  of  God  in  man, 

how  much  more  so  must  it  be  so  with  you  and  me  .  PP-  ’  '  .  1  id  ch 

“If  the  story  of  the  Gospel  be  true,  we  can  understand  why  Christ  laid  sue 
emphasis  upon  patience.  ‘  In  your  patience  ye  shall  win  your  souls  because 
all  that  the  soul  has  to  do  for  its  salvation  is  to  rest  patiently  in  the  midst  q 
the  perplexities,  and  sorrows,  and  trials  of  life,  and  a  ow  e  pm 
incarnate  itself  in  it,  according  to  its  capacity  to  receive  it.  Parks,  as  be 

f0,'e“  Until  we  hear  that  word  which  will  be  the  announcement  of  no  outward 
reward  but  simply  the  acknowledgment  of  the  life  that  has  won  itself.  W ell 
done  good  and  faithful  servant;  you  have  endured  to  the  end  and  are  sare  . 


41 


To  him  that  overcometh  will  I  give  to  sit  with  me  in  my  throne,  even  as  I  also 
overcame  and  am  set  down  with  my  Father  in  his  throne.’  ”  Parks,  as  before, 


“  We  talk  sometimes  as  if  baptism  created  a  relationship  between  the  soul 
of  the  unconscious  babe  and  the  eternal  God.  Indeed,  by  some,  the  service  of 
our  Church  is  thought  to  lend  color  to  this  theory.  But  it  is  a  hasty  conclusion 
at  variance  with  the  Evangelical  character  of  our  Church.  In  the  Catechism 
the  child  is  taught  that  in  baptism  it  is  made  ‘  the  child  of  God.’  .  .  .  The 

child  is  made  the  child  of  God  because  it  is  His  child,  and  were  it  not  so  noth¬ 
ing  that  man  can  do— no,  nothing  that  God  could  do— could  establish  that 
lelationship  which  has  always  existed,  or  never  can  exist.  For  to  say  that 
man  is  the  child  of  God  does  not  mean  that  sometimes  God  is  pleased  with  this 
or  that  man,  or  that  some  six  thousand  years  ago  God  created  man  in  his  own 
image.  It  meant  far  more  than  that.  It  is  the  assertion  that  God  is  not  an 
isolated  Being,  but  that  wherever  God  was  there  existed  in  Him  that  which  is 
essentially  human,  partially  manifested  in  many  men,  perfectly  manifested  in 
the  man  Christ  Jesus.  If  this  be  true,  then  it  follows  that  if  any  member  of 

humanity  is  a  child  of  God  every  member  is  also . No  act  of  man  can 

cast  man  from  the  Church,  unless  he  can  destroy  his  humanity.  For  what  is 
the  Church  ?  It  is  that  ideal  humanity  on  which  God  looks— that  ideal  human¬ 
ity  which  lives  in  perpetual  communion  with  God— whose  meat  and  drink  is  to 
do  God’s  will.”  Parks,  as  before,  pp.  65-67. 


“  The  babe  of  Mary  knew  no  more  of  God  than  any  little  child  that  was 
born  this  morning.  But  it  loved  Mary,  and  it  believed  in  Joseph,  and  it  smiled 
on  Simeon  and  Anna,  and  rejoiced  the  hearts  of  the  shepherds.  Not  because 
it  was  different  from  other  children,  but  because  it  was  like  them  a  dear  little 
baby,  who  trusted  them  that  loved  him.”  Parks,  as  before,  p.  79.— A  Christ¬ 
mas  sermon. 


REMARKS. 

When  a  man  abandons  the  Catholic  Faith  (the  writer  of 
the  above  paragraph  seems  to  have  done  so)  it  is  instructive 
and  full  of  warning  to  see  as  in  this  instance  what  awaits  him. 
-D*"-  Parks  asserts  that  our  Lord  as  an  infant,  was  not  different 
from  other  children,  and  yet  he  declares  that  “He  loved  Mary, 
and  believed  in  Joseph,  and  smiled  on  Simeon  and  Anna.”  These 
are  astounding  things  to  relate  of  a  new-born  babe.  They  are 
not  found  in  the  Holy  Gospels ;  they  are  told  by  a  Presbyter  of 
the  nineteenth  century,  who,  by  his  ordination  vow,  is  compelled 
to  say  chat  he  believes  that  Christ  was  “conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary.” 

The  story  of  Easter  is  that  the  faith,  and  hope,  and  love  of  Jesus  Christ 
were  justified  by  the  resurrection  from  the  dead.  And  if  you  ask  me  what  that 
means  I  cannot  tell  you,  and  no  man  can  tell  you  what  it  means.  Only  this : 
that  on  that  Sunday  those  men  that  had  laid  that  broken  body  away  knew! 
as  well  as  you  and  I  know  that  we  see  one  another;  that  the  presence  that 

was  among  them  was  the  presence  of  Jesus  Christ . And  if  you  ask 

how  is  it,  then,  that  we  do  not  see  those  now  who  have  gone  away,  I  do  not 
know  what  to  answer  you . For  myself  my  answer  is  this:  that  I 


42 


believe  the  reason  is  that  those  we  love  have  not  yet  risen  into  that  perfect  life, 
which  God  is  leading  them  to  more  and  more  in  that  other  world,  as  he  led 
them  more  and  more  in  this.”  Parks,  as  before,  pp.  1/2,  1  <  3. 


REMARKS. 

When  one  has  read  this,  he  asks  in  amazement,  does  the 
writer  believe  in  any  honest  and  legitimate  sense  in  the  resurrec¬ 
tion  of  the  body-,”  or  its  equivalent,  ‘kof  the  flesh;  in  the 
resurrection  of  Jesus  Christ  on  the  third  day  from  the  dead , 
and  in  the  Gospel  of  the  resurrection  which  embraces  the  last 
Chapters  of  the  four  Evangelists  ? 

“  As  to  the  origin  of  the  Episcopate,  the  Protestant  Episcopal  Church  has 
no  doctrine  whatever.  It  is  stated  incidentally  in  the  Preface  to  the  Ordinal 
‘that  it  is  evident  unto  all  men  diligently  reading  Holy  Scripture  and  ancient 
authors,  that  from  the  Apostles’  time  there  have  been  the  three  orders  of  the 
ministry  in  Christ’s  Church  ;  ’  but  if  this  were  a  statement  of  doctrine,  the  doc¬ 
trine  could  not  be  considered  essential,  because  it  requires  for  its  proof  a  know¬ 
ledge  not  only  of  Holy  Scripture,  but  of  ‘ancient  authors,’  and  all  such  doc¬ 
trines  are  excluded  from  essentials  by  the  Sixth  Article  of  Religion.  Re\  .  Dr. 
Wm.  Kirkus,  in  the  New  World,  Yol.  iii.  p.  270. 


REMARKS. 

Is  the  Preface  to  the  Ordinal  an  incidental  statement  ?  The 
Christian  Ministry"  was  in  the  necessity"  ol  the  case  a  matter  to 
be  developed  practically"  outside  ol  Scripture,  and  beyond  the 
chronological  limits  of  Scripture  by  those  to  whom  the  New 
Testament  Scriptures  were  primarily  addressed,  and  their 
immediate  successors,  and  hence  “Ancient  Authors  are  ad¬ 
duced  naturally-  and  properly-  to  illustrate  the  meaning  of 
Scripture,  and 'to  show  what  the  first  believers  understood 
Scripture  to  mean.  The  same  remark  applies  with  yarning 
force,  but  still  applies  to  the  doctrine  of  the  Ever  Blessed  Trin¬ 
ity,  the  Baptism  of  infants,  Confirmation,  and  other  matters 
of  belief  and  practice.  It  is  to  be  noted  that  the  class  of  men 
to  yvhom  Dr.  Kirkus  belongs  discount  the  Thirty-nine  Articles 
when  this  formulary-  is  adduced  against  them  as  an  antidote 
to  their  gross  Pelagianism,  but  now  one  of  their  number  ap¬ 
peals,  as  I  think  vainly,  to  the  Sixth  Article,  to  help  him  dis¬ 
parage  and  loyver  in  men’s  minds  the  authority  of  the  Polity 

of  our  Church. 

“This  doctrine  of  divine  humanity  first  taught  by  Herder  and  Lessing 
was,  in  reality,  the  resurrection  of  the  humanism,  which,  springing  up  in  the 
age  of  the  renaissance,  had  been  suppressed  in  the  conflicts  of  the  Catholic 
Reaction.  Now  it  was  returning,  purified,  as  it  were,  by  trial,  to  become  t  e 
motive  of  modern  literature,  of  modern  philosophy,  of  modern  theology.  n 


43 


Germany  it  had  been  represented  by  Kant  and  Schleiermacher,  and  by  Neander 
also,  as  the  method  of  historical  research  and  interpretation.  Out  of  it  had 
been  born  what  we  know  as  Transcendentalism,  which,  with  all  its  absurdities, 
never  obscured  the  essential  truth  that  man  sees  directly  and  immediately  the 
truth  of  spiritual  relations,  and  that  humanity  has  in  itself  a  divine  warrant 
of  faith  and  practice.”  Prof.  A.V.  G.  Allen,  in  the  New  World,  Vol.  iii.  p.  138. 

We  believe  that  Christ  redeemed  the  world,  not  by  suffering  a  penalty 
that  except  for  Him  man  must  have  borne,  but  first  by  revealing  in  his  own 
divine  human  nature  the  fact  of  God’s  enshrinement  in  the  universe  and  in  the 
soul  of  man ,  and  second  by  realizing  in  history,  once  for  all  the  oerfect  union 

of  divine  and  human . The  death  from  which  he  saved  man  was  the 

spiritual  blight  of  sordidness  and  sensuality  and  false  beliefs.  The  salvation 
He  wrought  was  the  liberation  of  the  God  consciousness  in  man  from  the 
slavery  of  sense,  ....  The  sacrifice  of  the  cross  not  only  typifies,  but  is 
the  tide-mark  of  that  eternal  sacrifice  of  the  lower  to  the  higher  through 
which  the  uni\erse  and  the  soul  of  man  struggle  ever  upward  toward  perfec¬ 
tion.  The  word  salvation  is  as  often  on  our  lips  to-day  as  ever,  but  we  mean 
now  by  salvation  not  deliverance  from  fiery  tortures  in  the  life  to  come,  but 
the  gradually  increasing  perfection  of  our  natures  in  all  worlds  where  we  may 
be.  We  speak  of  the  atonement  of  Christ,  but  we  mean  by  that 
the  revelation  of  the  light  and  freedom  of  the  obedient  soul  which  came 

thiough  Christ . We  hold  that  in  his  divinity  everv  one,  however 

defective  his  philosophy  may  be,  who  loving  reason  and  goodness  and  faith 
seeks  the  liberation  of  his  own  soul  from  sin  truly  believes.”  “  The  Heart  of 
the  Creeds.  Historical  Religion  in  the  Light  of  Modern  Thought  by  the  Rev. 
Arthur  W.  H.  Eaton.  Second  edition  ;  Putnams,  1889.  This  Book  is  dedicated 
to  the  Author’s  Mother  and  the  late  Rev.  Elisha  Mulford,  D.D.,  until  his 
death  Professor  in  the  Cambridge,  Mass.  Theological  School,  pp.  55-57. 

“No  form  of  this  substitution  doctrine  could  possibly  satisfy  the  minds  of 
the  best  thinkers  ....  and  the  question  kept  recurring  how  spiritual 
wrong  could  be  atoned  by  physical  suffering  or  as  a  heathen  sacrifice  bv  the 
mere  shedding  of  blood  ?  Or  how  the  sufferings  of  Christ  for  a  few^  brief  hours 
could  by  any  possibility  be  regarded  as  an  equivalent  for  unending  ages  of  tor¬ 
ture  too  dreadful  to  be  imagined  for  the  wdiole  race  in  the  life  to  come  ?  Yet 
this  m  one  form  or  another  w^as  the  doctrine  that  w^as  almost  universally 
preached  and  professedly  believed  in  New  England  until  about  a  half  a  century 
ago,  when  a  large  body  of  thinking  men,  under  the  name  of  Unitarians,  rose 
in  revolt  against  it,  and  the  popular  creeds  and  unphilosophical  doctrines  of 
Trinity,  Divinity  of  Christ,  and  Heaven  and  Hell  connected  with  it.”  Eaton, 
as  above  pp.  54,  55. 

“  We  have  in  God  three  persons  or  characters,  back  of  and  revealing  itself 
through  each  of  which  is  the  Divine  Personality,  the  Infinite  Intelligence.  Back 
of  the  Silence  is  God,  back  of  the  Speech  is  God,  back  of  the  Powder  is  God.” 
Eaton,  as  before,  p.  74. 

The  cause  of  the  bleach  between  Unitarians  and  Trinitarians  is  no  longer 
wdiatit  once  was-a  radical  conception  of  the  difference  of  divine  things,  for 
both  have  grown  wiser  and  more  enlightened  in  half  a  century,  and  both  may 
now,  if  they  will,  worship  with  the  same  venerable  forms,  and  express  their 
faith  by  the  same  time-honored  symbols.”  Eaton,  as  before,  p.  80. 

“As  m  the  Old  Testament  writings,  the  true  significance  of  these  Epistles 
and  Gospels  wras  not  at  first  obscured  by  superstitious  reverence  of  any  sort, 
but  as  happened  in  later  ages  with  the  Hebrew  writings,  and  as  indeed  lias 


happened  with  the  Bibles  of  all  faiths,  there  came  a  time  in  the  history  of  Chris¬ 
tianity  when  what  was  written,  as  most  books  are,  with  simple  integrity  and 
true  purpose,  and  with  common  desire  to  impart  to  others  truth  that  men  had 
received,  came  to  be  regarded  as  given  supernaturally  by  God.  .  .  .  .  Let 

us  frankly  confess  that  we  find  in  the  Bible  mistaken  opinions,  inconsistencies, 

contradictorv  statements,  and  inaccuracies  of  various  sorts . We 

know  that  some  of  the  Psalms  contain  false  and  cruel  sentiments.”  Eaton,  as 

above,  pp.  96,  97. 

“  The  Lord’s  Supper  originated  as  naturally  and  simply  as  baptism.  .  .  . 
WTe  can  never  know  all  that  was  passing  in  Jesus’  mind— how  much  regard  He 
felt  for  the  venerable  Passover  ritual  He  was  so  scrupulously  observing,  nor  how 
clearly  He  foresaw  the  establishment  of  a  religion  looking  to  Him  as  its  founder, 
which  should  supersede  the  Hebrew  faith.  We  can  never  be  certain  how  widely 

He  hoped  or  expected  His  parting  request  [sic]  should  be  observed . 

With  the  enlightened  Christian  teachers  of  Alexandria,  as  with  us,  the  bread 
and  wine  on  the  altar  were  simply  as  our  Prayer  Book  calls  them,  ‘  God  s  gifts 
and  creatures  of  bread  and  wine.’  ....  The  bod}"  of  Christ  was  moral 
truth  as  displayed  in  His  character,  and  the  blood  of  Christ  was  love  or  charit}  . 
Eaton  as  before,  pp.  143-147. 

“  Heaven  and  Hell  are  states  of  the  soul,  not  places  of  arbitrary  reward  and 
punishment.  Jesus  taught  nothing  concerning  the  objective  conditions  of  the 
life  beyond.”  Eaton  as  before,  p.  184. 


PELAGIANISM. 

“Human  nature  was  transformed  by  the  fall . not  in  the  way 

commonly  imagined . They  (our  first  parents)  passed  beyond  the 

brute  and  took  their  places  as  sovereign  citizens  in  the  republic  of  spirits.” 

Dr.  McConnell,  “Sons  of  God“  sermon  1,  p.  4. 

“One  who  reads  the  Gospels  for  himself,  and  puts  aside  all  traditional 
notions  about  ‘original  sin,  total  depravity’  and  such  figments  of  the  schools 

will  see,  etc.”  McConnell,  as  before,  p.  153. 

“That  the  theory  of  the  fall,  both  in  itself  and  in  its  consequences  is  en¬ 
tirely  untenable  would  seem  to  be  evident  from  merely  stating  it.”  McConnell, 
as  before,  p.  247. 

“  The  dogma  (of  the  fall)  is  no  longer  held  on  the  authority  of  Augustine, 
or  rejected  with  Pelagius ;  it  has  simply  fallen  out  of  sight  in  consequence  of 
its  intrinsic  unworthiness,  and  essential  immorality.  McConnell,  as  before, 

p.  2T7. 

“  Men  literally  share  in  the  nature  of  God,  as  a  child  shares  m  the  nature 
of  its  father.”  McConnell,  as  above,  p.  4. 

“  Doctrines  like  ....  the  substitutional  theory  of  the  atonement  find 

no  one  now  to  say  a  good  word  for  them.”  McConnell,  as  before,  p.  221. 

“The  authority  of  the  Christian  Church  is  not  that  of  an  oracle.  The 
Church  is  not  a  monarchy,  but  a  republic.  Its  rulers  rule  not  by  any  right 
divine,  but  by  the  election  of  the  people.  The  Church,  like  the  State,  does  not 
come  down  out  of  the  clouds  upon  the  earth,  but  it  grows  up  out  of  the 

ground— the  earth,  which  the  Lord  God  created . Its  creeds  are  not 

divine  revelations  let  down  out  of  the  skies.  They  are  human  expressions  of 
the  divine  mvsteries.  Thev  are  the  result  not  of  miracle,  but  of  study,  specu¬ 
lation,  controversy . They  were  passed  by  a  majority  of  votes  m 

the  councils  of  very  human  men.  They  are  not  infallible,  they  are  altogether 


45 


fallible.  They  are  not  final  forms  of  faith,  but  ever  growing  forms  of  faith, 
tenacious  of  the  outward  moulds,  but  changing  their  interpretation,  in  such  a 
recreative  age  as  this,  so  as  to  be  in  spirit  new  growths.”  Church  and  Creed, 
Rev.  Dr.  R.  Heber  Newton,  pp.  29,  30. 

The  statements  of  this  extract  flatly  contradict  our  Blessed 
Lord  and  the  Church.  Christ  nowhere  calls  His  Church  a 
republic,  but  a  kingdom,  and  He  is  the  King.  The  New  Testa¬ 
ment  nowhere  countenances  the  idea  which  the  author  alleges 
to  be  his  belief,  that  the  Church  is  born  of  the  ground  and 
comes  from  beneath.  God  has  cursed  the  ground ;  and  our 
Lord,  when  He  denounces  the  Scribes  and  Pharisees,  associates 
what  is  from  beneath  in  the  sphere  of  the  spiritual  with  the 
devil.  He  claims  to  come  from  above,  and  the  Church  is  His 
Body.  The  Church,  of  which  Dr.  Newton  is  a  Presbyter,  claims 
throughout  in  her  Ordinal,  and  the  offices  which  her  ministers 
are  to  execute,  that  her  Bishops,  Priests  and  Deacons  are 
invested  by  the  Holy  Ghost  with  an  office,  and  that  thev  min¬ 
ister  in  holy  things  by  His  authority  and  power.  We  do  not 
say  that  Dr.  Newton  is  in  error  in  his  teaching,  we  merelv 
affirm  that  it  is  in  absolute  conflict  with  God’s  Word  and  the 
standards  of  our  Church. 

The  Creeds  were  not  adopted  or  approved  by  a  majority  of 
votes,  as  a  bill  is  passed  by  our  Legislature  or  Congress,  but 
they  were  accepted  and  signed  as  embodying  the  faith  which 
the  several  churches,  represented  by  the  Bishops,  had  held  from 
the  beginning.  The  Creeds  are  not  the  expression  of  the  opin¬ 
ions  of  men,  but  substantially  “the  form  of  sound  words,” 
which  the  Apostle  Paul  bids  us  hold  fast,  and  from  which  he 
quotes  (I.  Cor.  xv.  4):  “I  delivered  unto  you  first  of  all  that 
which  I  also  received,  how  that  Christ  died  for  our  sins  accord¬ 
ing  to  the  Scriptures,  and  that  He  was  buried,  and  that  He 
rose  again  the  third  day  according  to  the  Scriptures.”  There 
are  “closed  questions”  in  the  Church  as  she  teaches  and  these 
are  found  in  her  Creeds,  and  the  sense  in  which  they  have  been 
held  in  all  ages. 

“The  declaration  which  this  constitution  provides  that  her  clergv  shall 
subscribe  thus  reads :  ‘  I  do  solemnly  engage  to  conform  to  the  doctrines  and 

worship  of  the  Protestant  Episcopal  Church  in  the  United  States.’  These  doc¬ 
trines  are  set  forth  in  the  creeds,  which  form  our  Church’s  only  standards  of 
faith.  This  body  of  belief  and  this  alone  is  the  doctrine,  which  each  presbyter 
in  his  ordination  vows  promises  to  minister :  ‘  As  the  Lord  hath  commanded 

and  as  this  Church  hath  received  the  same — from  the  Ancient  Church  Universal.’ 

.  .  .  .  As  Dr.  McConnell  quaintly  observes.  ‘  The  last  revision  of  the 

Prayer  Book  provides  for  their  (the  Thirty-nine  Articles)  being  bound  up  next 
to  its  cover;  the  next  will  probably  bind  them  outside.’  ”  Ibid,  pp.  49,  50. 

“The  affirmations  of  the  Nicene  Creed  form  the  only  bounden  belief  of  the 
clergy.”  Ibid,  p.  65. 


46 


The  “doctrines  and  worship”  of  the  Church  cover  the 
entire  dogmatic  teaching  of  our  Book  of  Common  Prayer,  and 
no  man  may  put  the  limit  where  he  pleases  and  say,  the  Nicene 
Creed  I  accept  and  nothing  more.  He  is  bound  to  accept  the 
whole  by  his  ordination  vows,  and  it  a  Bishop,  by  his  Episco¬ 
pal  oath.  The  Articles,  it  is  true,  are  next  to  the  cover  of  our 
Prayer  Book  and  have  a  special  title  page,  but,  thank  God, 
they  are  not  yet  outside  the  cover,  and  their  title  page  empha¬ 
sizes  their  presence. 

I  regret  profoundly  that  any  man,  who  has  passed  the 
ordeal  of  the  ordinal  voluntarily,  be  it  observed  signing  the 
Declaration  and  answering  the  searching  questions  put  to  him 
when  he  was  made  deacon  and  priest,  and  doing  these  things 
after  years  of  deliberation,  I  regret  I  say  profoundly  that  any 
man  could  be  found  who  would  say  that  he  was  bound  only  by 
“  the  affirmations  of  the  Nicene  Creed.”  It  is  inexpressibly  sad 
because  it  is  manifest  to  any  one  who  reads  his  Prayer  Book 
that  it  is  not  true. 

And  now  we  pass  to  see  what  this  Presbyter  of  the  Church 
makes  of  the  Creed.  He  and  the  school  of  which  he  is  a  distin- 
guished  representative  claim  that  they  are  bound  only  by  the 
creed,  and  then  they  go  on  to  make  the  creed  mean  just  what 
thev  please.  The  creed  in  its  articles  is  a  set  of  old  bottles,  and 
thev  empty  them  of  their  original  contents,  and  fill  them  with 
their  own  mixtures  of  heresy  and  false  philosophy,  and  serve 
these  decoctions  up  to  admiring  crowds,  who  are  only  too 
ready  to  receive  what  is  new. 

“  The  marvel  of  our  ereed  is  that  the  new  meanings  prove  to  be  but  the  un¬ 
foldings  of  the  oldest  of  all  its  meanings,  which  the  greatest  of  the  Nicene 
Fathers  themselves  had  in  mind  when  they  framed  the  creed  as  a  theistic  cos- 
mologv,  a  Christian  moral  philosophy,  a  mystic  symbol  of  the  Infinite  and 
Eternal  Energy  ‘in  which  we  live  and  move  and  have  our  being;  ol  whom  we 
can  still  think  as  did  they  of  old,  and  thus  frame  our  threefold  thought  of  God. 
The  Father  calling  all  things  into  being,  Flimsell  remaining  in  His  essence  un¬ 
known  and  unknowable ;  the  Son  dwelling  within  the  universe ;  the  Reason 
making  it  rational;  its  Intelligence,  Life  and  Law,  revealing  as  The  V\  ord  the 
thoughts  of  the  Father,  so  that  we  can  know  God — educating,  redeeming, 
reconciling  all  things  unto  Himself.  The  Holy  Ghost  urging  creation  onward 
and  upward  into  ever  higher  life,  the  energy  of  evolution  inbreathing 
humanity  v.fith  spirituality,  inspiring  goodness,  sanctifying  me  and  all  the 
people  of  God.’”  Ibid,  pp.  172,  173. 

This  teaching  seems  to  be  Sabellianism.  It  shows  us  too 
what  we  may  expect  will  be  the  restraint  of  the  creed  when  a 
man  may  absolutely  disregard  the  universally  accepted  mean¬ 
ing  of  words  and  bend  them  to  his  purpose  to  teach  what¬ 
ever  he  chooses. 


47 


The  Rev.  Dr.  Leighton  Parks  claims  and  seems  to  be  accorded 
the  honor  of  representing  his  great  master,  Bishop  Brooks.  I 
submit  a  little  of  what  he  says,  which  received  the  endorsement 
of  his  brethren  in  high  authority  in  Massachusetts  : 

“  God  cannot  be  thought  of  as  existing  apart  from  the  universe.  God  can¬ 
not  be  spoken  of  except  in  terms  of  humanity . Between  Him  and  us 

tlieieis  a  community  of  nature,  so  that  you  never  can  know  what  man  is  until 
you  see  Him  filled  with  God,  nor  can  you  know  what  God  is  till  you  see  Him 
filling  man.  Rev.  Dr.  Leighton  P  arks — Theology  of  Phillips  Brooks,  pp.  1 1 , 12. 

I  once  heard  him  (Bishop  Brooks)  preach  a  great  sermon  on  the  text, 
‘  Who  is  he  that  overcometh  the  world  ?  Even  he  that  believeth  that  Jesus  is 
the  Son  of  God.’  The  essence  of  it  was  this :  Why  will  belief  that  Jesus  was 
the  Son  of  God  enable  a  man  to  overcome  the  world  ?  Well,  first,  who  only 
has  o~\  eieome  the  world  ?  Jesus.  Who  only  has  absolutely  believed  that  Jesus 
was  the  Son  of  God  ?  Again  Jesus.  No  man  has  believed  that  as  He  did,  and 
the  source  of  His  power  was  hid  in  that  faith.  How  will  my  faith  that  Jesus 
is  the  Son  of  God  enable  me  to  overcome  the  world  ?  Because  if  I  participate 
in  Jesus  faith  in  Himself,  I  shall  participate  in  Jesus’  knowledge  that  every 
man  is  a  Son  of  God,  and  when  that  takes  possession  of  me  mv  enemies  are 
seen  to  be  weak,  the  shows  of  life  are  seen  to  be  ephemeral,  the  sorrows  but  for 
a  moment.  My  essential  humanity  of  which  Jesus  partook  is  begotten  of  the 

Father . It  has  been  said  even  by  those  who  knew  and  loved  him 

that  Brooks  made  no  original  contribution  to  theology.  Is  not  this  thought 
a  contribution  ?  For  centuries  the  Church  had  been  reading  the  Bible  and  in¬ 
sisting  that  the  words  of  the  Gospel  concerning  our  Lord’s  Sonship  be  taken 
literally,  and  has  often  found  it  difficult  to  walk  on  the  narrow  cord  that 
divided  Sabellianism  from  Tri-theism ;  but  what  great  theologian  since  St. 
Paul  and  St.  John  has  insisted  that  the  expressions  in  the  epistles  concerning 
the  sonship  of  men  to  God  be  taken  just  as  literally?”  The  Theology  of 
Phillips  Brooks ,  pp.  15,  16. 

This  seems  to  be  Pantheism.  Can  not  God  be  thought  of 
apart  from  the  universe  ? 

“  But  ii:  Mil  be  said  man  is  not  a  child  of  God  by  ‘nature.’  Now  that  is 
tiue  if  by  nature  you  mean  custom,  the  habit  of  his  life,  in  which  sense  St. 
Paul  used  the  word  ;  but  if  by  ‘nature  ’  you  mean  essential  substance,  which  is 
the  way  the  word  is  used  in  the  theology  of  the  incarnation,  then  man  is  by 
natuie,  in  virtue  of  his  essential  humanity,  made  in  the  image  of  God  and  par¬ 
takes  of  the  life  of  the  Eternal  \\  ord.  So  that  there  is  a  sense  in  which  the 
words  of  ihe  Nicene  Creed  apply  to  humanity,  ‘God  of  God,  Light  of  Light, 
very  God  of  very  God,  begotten,  not  made,  of  one  substance  with  the  Father.’  ” 

This  statement  seems  to  be  Pantheism,  pure  and  simple. 
If  humanity  is  of  one  substance  with  the  Father,  then  human¬ 
ity  must  be  eternal,  and  share  in  all  the  other  attributes  of  the 
Eternal  Father,  omniscience,  omnipotence  and  infinity  in  every 
direction  of  its  being. 

“Now  if  his  be  true,  and  without  it  I  do  not  believe  the  doctrine  of  the  In¬ 
carnation  can  be  justified,  or  at  least  can  have  any  vital  meaning  for  us,  then 
it  follows  that  every  human  being  is  a  member  of  the  Church,  and  that  the 
supreme  work  of  that  portion  of  the  human  race,  which  is  conscious  of  this 


48 


truth  and  therefore  is  technically  called  the  Church,  is  to  make  it  known  to  all 
the  world.”  The  Theology  of  Phillips  Brooks ,  pp.  28,  29. 

“The  possibility  of  the  Incarnation,  because  the  soul  of  man  is  consub- 
stantial  with  God  ;  the  naturalness  of  it,  because  God  is  love,  were,  in  Brooks’ 
mind,  the  foci  about  which  the  great  curve  of  the  divine  life  swept.”  Ibid.  p.  21. 

Is  the  soul  of  man  consubstantial,  of  one  substance  with 
God  ?  Is  that  doctrine  honestly  tenable  by  any  one  who  accepts 
the  Christian  religion?  If  man  is  consubstantial  with  the 
Father  he  was  never  created.  He  has  existed  always. 

“  I  believe,  then,  that  Brooks  laid  hold  of  the  truth,  which  itwas  impossible, 
in  that  day,  for  either  Athanasius  or  the  Arians  to  apprehend,  and  that  he  has 
made  a  contribution  to  theology  which  we  have  not  begun  to  appreciate.  In 
one  of  the  last  theological  talks  I  had  with  him,  he  said,  with  much  solemnity, 

‘  I  feel  more  and  more  that  the  Divinity  of  Jesus  can  only  be  understood  in  the 
light  of  John’s  words,  ‘  If  He  called  them  gods  to  whom  the  Word  of  God 
came,  how  say  ye,  thou  blasphemest,  because  I  said,  I  am  the  Son  ol  God?’ 
Our  divinity  interprets  His,  His,  the  perfection  of  God  in  man,  reveals  ours.” 
Ibid.  p.  21. 

“  From  this  conception  of  the  Church  as  being  to  the  world  what  the  soul 
is  to  the  body,  followed  his  teaching  concerning  the  ministry.  Every  man, 
who  felt  himself  called  by  God  to  make  known  to  others  God’s  love  and  salva¬ 
tion,  was  ipso  facto,  consecrated  to  that  work.”  Ibid.  p.  29. 

The  essay  from  which  the  above  extracts  are  taken  received 
this  endorsement : 

“  To  the  Rev.  Leighton  Parks ,  D.D., 

“Dear  Mr.  Parks We  listened  with  great  interest  to  your  essay  before 
the  Southern  Convocation  of  Massachusetts  on  the  “Theology  oi  Phillips 
Brooks,”  and  believing  that  the  paper  should  be  put  into  a  form,  which  will 
give  it  a  prominent  place  among  the  memorials  of  the  late  Bishop,  we  ask  aou 
to  permit  its  publication.”  Signed  by  William  Lawrence  and  eight  others. 

In  this  connection,  in  justice  to  Dr.  Parks,  to  show  how  truly 
he  reflects  the  teaching  of  his  Friend,  and  Father  in  God,  I  sub¬ 
mit  a  single  extract  from  the  Bishop’s  sermons,  which  gives  in 
a  few  words  his  theory  of  the  Church  ol  Christ,  and  of  the  Gos¬ 
pel  system. 

“  I  can  not  think,  I  will  not  think  about  the  Christian  Church  as  if  it  w^ere 
a  selection  out  of  humanity.  In  its  idea  it  is  humanity.  The  hard,  iron-faced 
man,  whom  I  meet  upon  the  street;  the  degraded,  sad-faced  man,  who  goes  to 
prison;  the  wreak,  sillv-faced  man,  wrho  haunts  soeietv;  the  discouraged,  sad¬ 
faced  man,  wrho  drags  the  chain  of  drudgery,  they  are  all  membeis  ol  the 
Church,  members  of  Christ,  children  of  God,  heirs  of  the  Kingdom  of  Heaven. 
Their  birth  made  them  so.  Their  baptism  declared  the  truth,  which  their  birth 
made  true.  It  is  impossible  to  estimate  their  lives  aright  unless  w^e  give  this 
truth  concerning  them  the  first  importance.”  Bishop  Brooks,  Twenty  Ser¬ 
mons,  p.  46. 

Our  Blessed  Lord  calls  His  Church  Ecclesia,  “  a  selection,” 
and  the  teaching  embraced  in  this  passage  is  in  hopeless  conflict 
with  the  teaching  of  our  Book  of  Common  Prayer. 


49 


Bishop  Lawrence,  of  Massachusetts,  is  reported  in  the  Bos¬ 
ton  Journal  June  21,  1894,  as  saying  in  his  sermon,  preached 
the  day  before  on  the  occasion  of  the  ordination  of  seventeen 
young  men  to  the  diaconate,  as  follows  : 

1.  “  Therefore  he  drew  the  conclusion  that  the  ministers  of  God  must  in¬ 

terpret  in  a  measure  for  themselves,  and  said  on  this  point :  ‘Jesus  is  the  same 
yesterday,  to-day  and  forever.  But  man’s  interpretations  of  Jesus  change  from 
da}"  to  day.  They  become  fuller,  larger  and  more  spiritual  with  every  revela¬ 
tion  of  Himself  in  the  experience  of  man.  Therefore,  while  the  creeds  stand  and 
the  fundamental  articles  of  faith  stand,  while  also,  I  repeat,  that  every  minister 
of  the  Church  must  accept  them  loyally  and  gladly — they  are  his  only  hope  in 
life — vet  also  will  I  say  that  it  is  the  duty  and  privilege  of  every  minister  of  the 
Church  to  interpret  these  articles  of  faith  in  the  light  of  truth  that  Christ  is 
continually  giving  to  the  Church  in  the  history  and  experiences  of  men.” 

1.  The  language  as  reported  is  inexact,  but  still  the  mean¬ 
ing  is  plain;  it  is  in  effect  that  the  creeds,  and  catechism,  and 
offices,  and  articles  and  ordinal,  are  like  so  much  putty  in  the 
hands  of  the  individual  clergyman  to  be  moulded  and  shaped  as 
his  inner  consciousness,  supposed  to  be  illumined  by  new  light 
from  day  to  day  from  Christ,  may  suggest.  The  office  of  the 
Church  of  God  is  absolutely  ignored,  and  it  is  assumed  that  the 
individual  must  always  be  right. 

The  Bishop  goes  on  as  follows  : 

2  ‘‘So  true  and  so  generally  accepted  is  this  that  one  may  say  that  there 
is  not  a  Bishop  or  priest  in  the  Church  who  does  not  interpret  some  article  of 
the  faith  with  a  different  emphasis  or  proposition  or  in  a  different  light  from 
that  which  he  did  twenty-five  years  ago,  and  who  will  probably  change  in  his 
interpretation  in  the  years  to  come.” 

2.  For  one  we  repudiate  this  allegation  as  untrue.  We  ac¬ 
cept  the  fundamental  verities  of  the  faith  as  we  do  the  axioms 
of  mathematics.  “  Two  plus  two  make  four  ”  is  the  same  for  us 
to-day  that  the  proposition  was  when  we  sat  as  a  school 
boy  at  our  desk.  The  homoousion  of  the  Son  with  the  Father 
is  the  same  that  it  was  when  we  first  learned  the  creed .  It  shuts 
out  Arianism  for  every  honest  man  just  as  truly  now  as  it  did 
in  A.  D.  325,  and  it  must  ever  do  so.  This  statement  implies  no 
stagnation  as  regards  all  legitimate  lines  of  human  knowledge, 
if  we  are  true  to  ourselves  we  must  learn  and  make  progress ; 
but  in  our  own  sphere,  not  God’s,  we  cannot  add  to  revelation. 

The  Bishop  proceeds : 

3.  “Aye,  I  will  go  further  and  say  that  there  are  Bishops  in  the  Church 
to-day  holding  interpretations  of  articles  of  the  faith  which,  if  they  had  held 
and  expressed  them  fifty  \^ears  ago,  would  have  shut  them  out  from  ordination.” 

3.  We  hope  for  the  sake  of  the  Church  and  the  Bishops  that 
this  allegation  is  a  mistake.  Possibly  the  Bishop  of  Massachu¬ 
setts  may  be  able  to  furnish  the  public  with  the  names  of  the 


50 


Bishops  obnoxious  to  his  charge,  and  the  specific  interpretation 
which  would  have  been  condemned  fifty  years  ago,  butnotnow. 

The  Bishop  next  explains  thus : 

4  “Does  that  suggest  that  they  are  disloyal  to  the  Church  and  her 
creed?  On  the  contrary  it  gives  evidence  of  their  loyalty-that  they  are  so 
bound  to  the  fundamental  truths  of  the  creeds  and  so  loyal  to  the  Church  that 
they  will  bring  to  the  Church  every  living  truth  that  comes  to  them  evince  it 
with  the  newer  and  higher  interpretation,  hold  the  living  Christ  within  the 

Church.” 

4.  This  statement  goes  upon  the  double  assumption  that 
the  individual  clergyman  is,  in  any  given  case,  always  wiser  than 
the  Church  of  which  he  is  a  minister;  and  secondly,  that  the 
new  interpretation  is  always  “  a  livingtruth,”  higher  and  better 
than  all  that  has  gone  before,  and  that  there  is  no  probabi  lty, 
nay,  possibility,  that  the  supposed  theological  discoverer  may 
be  wrong,  and  that  his  illumination  may  come  from  below  and 

not  from  above. 

Once  more  the  Bishop  adds  : 

5  “  What  a  fossil  the  Church  would  be  if  the  contrary  were  the  truth-if 

there  were  nothing  for  the  Church,  the  ministry  and  the  people  to  do  but  to 
assent  to  the  exact  interpretation  of  the  exact  language  of  the  creeds  as  they 
were  first  written,  even  granted  an  antiquarian  who  could  be  an  accepted  au- 

thoritv  the  subject.  .  .  n  •  , 

..  pardon  me  if  I  seem  to  trifle.  I  do  not  that.  It  is  too  serious  a  subject 

for  that.” 

5  We  deny  that  the  possession  of  the  fixed,  unalterable 
truth  of  revelation,  as  formulated  in  the  creeds  and  interpreted 
bv  the  undisputed  General  Councils,  and  as  embodied  m  the 
Holy  Scriptures  and  applied  in  our  Book  of  Common  Prayer 
makes  the  Church  “  a  fossil.”  On  the  contrary,  it  is  her  rock 
foundation  on  which  her  stability  depends.  Were  the  Bishop 
of  Massachusetts’  allegations  true,  the  Church  would  be  like 
the  house  built  upon  the  sand,  which  our  Lord  describes,  which 
fell  when  “  the  winds  blew  and  the  floods  came,  and  great  was 
the  fall  thereof.”  One  has  only  to  read  the  selections  quoted 
above  from  Prof.  Allen,  Dr.  Parks,  Dr.  Newton  and  Mr.  Eaton, 
to  see  to  what  havens  we  would  come  in  morals  and  theology, 
with  the  Ten  Commandments,  the  Bible  and  the  Creeds  m  our 
hands,  when  interpreted  by  these  discoverers  m  the  fields  of 
ethics  and  revelation.  I  conclude  my  extracts  from  the  Bishop  s 
sermon  with  the  following : 

6  “  I  want  you  to  appreciate  this  fully,  that  the  institutions  of  the  Church , 
the  Creeds  ministry  and  Scriptures  stand  as  the  bulwarks  of  the  faith  wecan 
not  let  one  of  them  go.  But  I  want  you  to  appreciate  the  liberty  with  which 


51 


the  Church  has  made  us  free  of  interpretating  these  symbols  in  the  light  of 
Christ  Himself  and  of  his  continual  revelations  to  men.” 

What  does  this  mean  ?  Where  has  the  Church  made  us  free 
in  the  manner  suggested  bv  the  Bishop?  The  old  bottles  with 
their  labels  are  to  be  guarded  with  scrupulous  care,  but  the 
precious  contents  which  Christ  and  His  Church  put  into  them 
are  to  be  poured  out  by  the  novices  of  to-day,  and  their  own 
discoveries  in  philosophy  and  theology,  which  the  Bishop  dig¬ 
nifies  with  the  title  “revelations,”  are  to  be  poured  in. 

With  this  quotation  I  cease.  I  might  go  on,  since  the  ma¬ 
terial  is  abundant,  but  if  any  one  still  doubts  the  truth  of  my 
allegations,  nothing  will  convince  him,  and  it  would  be  need¬ 
less  to  bring  more  witnesses  into  court.  A  man  may  den\r 
that  there  are  “  snakes  in  Iceland,”  because  he  is  not  sufficiently 
acquainted  with  natural  history  to  know  a  snake  when  he  sees 
one,  or  his  sympathy  with  the  snake  may  be  so  profound  and 
hearty  that  in  his  eyes  the  snake  is  lovely,  harmless,  and  use¬ 
ful,  indeed  has  lost  its  generic  character,  and  should  be  called 
“a  dove,”  or  he  may  have  failed  to  make  himself  sufficiently 
acquainted  with  Iceland  by  observation  and  reading  to  affirm 
a  universal  negative  and  so  speaks  rashly. 

The  champions  of  this  school  of  thought  have  always  pur¬ 
sued  the  same  course  in  their  strategy  and  tactics.  In  the  fourth 
age  as  now: 

First.  They  denied  as  long  as  they  could  that  there  was  any 
heresy. 

Second.  They  made  light  of  the  whole  matter  and  charged 
upon  their  opponents,  who  were  seeking  to  defend  the  faith, 
that  they  were  “heresy  hunters,”  and  trying  to  magnify  into 
importance  the  merest  trifles. 

Third.  They  played  the  game  of  hide  and  seek  with  their 
statements.  When  they  apprehended  that  their  words  would  in¬ 
volve  them  in  trouble,  they  denied  that  the3r  had  used  them ; 
they  sought  to  conceal  them ;  they  tried  to  explain  them  away  ; 
they  made  other  assertions  contradictory  of  the  former,  and  by 
the  last  device  endeavored  to  impose  upon  the  orthodox  with 
the  impression  that  they  were  sound  in  the  faith. 

Fourth.  They  professed  a  profound  and  passionate  love  of 
peace,  and  seemed  to  be  painfully  disturbed  when  those  who 
were  loyal  to  our  Lord,  horrified  by  their  frightful  blasphemies, 
strove  to  call  them  to  account  and  put  some  restraint  upon  their 
irreverence  and  wickedness.  How  strange,  how  bewildering  it 
seems  !  Are  we  living  in  those  far  off  times  ?  In  spirit  they  are 
here,  and  the  same  characters,  using  the  same  strategy,  acting 


52 


in  the  same  wav,  and  posing  in  the  same  attitudes,  are  befoie 
our  eyes. 

A  luminous' charge  delivered  by  the  Bishop  of  Fond  du  Lac, 
at  his  last  annual  council,  deals  with  this  subject,  “Modern 
Broad  Church  Theology,”  in  a  most  masterly  way.  It  would 
be  well  for  our  Church  if  every  member  had  a  copy  in  his  hands 
and  made  its  pages  a  matter  of  conscientious  stud\  . 

The  Bishop  correctly  describes  the  system  as  “shallow  and 
irrational,  as  in  direct  opposition  to  the  great  Gospel  facts  and 
to  Catholic  theology,  which  is  the  interpretation  of  them.” 

<<  This  broad  theologv ,  ”  the  Bishopsays,  does  not  recpiiie  these 
Gospel  facts.”  “This  is  the  doctrine,”  he  states  with  truth, 

“  which  is  beingtaughtin  our  theological  schools,  which  is  being 
bached  up  by  rich  corporations  and  wealthy  Churches,  and  is 
now  dominant  in  a  number  of  eastern  dioceses.” 

We  have  thus  a  philosophy  advanced  and  held  by  many,  and 
among  the  manv  are  those  in  high  position  and  commanding 
great  and  far  reaching  influence  in  our  Church ;  a  philosophy 
which  teaches  that  all  men  are  a  part  of  God,  and  that  all  men 
are  incarnations  of  God,  and  that  Jesus  Christ  in  His  incarna¬ 
tion  differs  from  us  in  degree  only ,  and  not  in  manner  or  Lind, 
and  hence  that  there  is  no  necessity  of  insisting  upon  the 
Saviour’s  “  conception  by  the  Holy  Ghost,  and  birth  of  the  \  irgin 
Marv,”  or  His  working  miracles,  or  His  bodily  resurrection. 
These  issues  are  matters  of  indifference,  and  one  may  admit 
them  or  deny  them  without  feeling  the  slightest  compunction  of 
conscience,  as  to  his  fealty  to  the  vows  and  promises  of  the 

priesthood,  or  the  oath  ot  the  Episcopate. 

The  ideal  Christ  is  all  one  need  concern  himself  about,  and 
hence  the  historic  Christ  retires  into  a  place  of  relative  insignifi¬ 
cance,  and  these  questions  about  His  miraculous  birth,  and 
supernatural  doings  and  agony,  and  death,  and  resurrection, 
are  not  worthy  of  the  consideration  ol  the  enlightened,  liberal 
Christian.  The  consequences  which  follow  the  rejection  of  the 
Virgin  birth  of  our  Lord,  and  His  resurrection  in  the  body  on 
the  third  day,  as  to  the  value  of  the  Holy  Gospels,  and  the 
frightful  inference  which  the  mind  must  draw  as  to  thecharactei 
of^the  Blessed  Virgin  Mary  and  St.  Joseph,  and  our  adorable 
Lord  Himself,  these  votaries  of  the  new  philosophy  and  new 
theologv  treat  as  trifles. 

Thev  are  satisfied  that  they  are  incarnations  of  God  them¬ 
selves  by  natural  birth;  that  they  are  fully  able  to  climb  to 
heaven  without  any  vicarious  atonement,  and  that  they  need 
no  Saviour;  and  indeed  they  need  no  God,  since  they  are  each 


53 


a  part  of  the  aggregatehumanity,  which  is  consubstantial  with 
the  Eternal  Father,  that  they  are,  each  one,  what  the  old  creed 
asserted  as  true  only  of  the  Eternal  Son,  our  Lord  Jesus  Christ. 

The  lurid  light  of  these  reflections  illumines  the  case  of  the 
students  in  a  theological  school,  who  denied  in  effect  the  Gospel 
stor}^  of  the  birth  of  Christ  and  received  the  honors  of  the  insti¬ 
tution  and  the  shelter  of  the  Bishop’s  protection,  and  were 
within  a  year  admitted  to  Holy  Orders.  The  light  of  these  re¬ 
flections  brings  into  most  unenviable  view  a  large  number,  a 
majority  of  the  clergy  and  laity  of  a  great  diocese  as  witnesses 
to  the  truth  of  the  charge  of  my  sermon  that  the  taint  of  heresy 
has  corrupted  many  of  our  noblest  and  our  best,  because  with 
a  meaning  that  was  not  disguised  they  turned  down  and  out 
from  posts  of  honor  courageous  men  who  dared  to  say  a  man 
shall  not  receive  Holy  Orders  in  this  Church,  who  denies  the 
fundamental  verities  of  the  faith  once  delivered  to  the  Saints, 
and  puts  by  necessary  inference,  if  the  Gospels  of  St.  Matthew 
and  St.  Luke  be  received  as  true,  foul  dishonor  upon  the  Blessed 
Virgin  Mary  and  St.  Joseph,  and  our  dear  Lord  Himself. 

Thus  the  majority  of  the  representative  men  of  a  grea  t  dio¬ 
cese  made  themselves,  let  us  hope  unconsciously  in  many  cases, 
indirectly  the  supporters  of  these  most  distressing  heresies. 

Now  I  ask,  is  it  possible  to  harmonize  this  philosophy  and 
this  theology  in  any  honest  use  of  language  with  the  Bible, 
which  we  as  a  Church  still  hold  to  be  the  Word  of  God,  and  the 
Book  of  Common  Prayer,  which  is  still,  thank  God,  our  author¬ 
ized  and  accepted  standard  for  the  administration  of  the  sacra¬ 
ments  and  the  conduct  of  our  public  worship  ? 

I  have  a  right  to  ask  this  question,  because  I  value  as  above 
all  price  the  Saviour,  the  Church,  the  faith,  the  ministry,  the 
sacraments  and  means  of  grace,  and  I  see  and  know  that  there 
are  men  within  the  fold,  and  not  a  few,  who  are,  whether  con¬ 
sciously  or  unconsciously,  doing  their  utmost  to  rob  us  of  all, 
the  historic  Christ,  the  historic  Body  of  Christ,  the  Creed  of 
Christendom,  the  divine  Polity,  and  the  blessed  channels  through 
which  the  Holy  Ghost  comes  to  us  from  Christ. 

When  highwaymen  are  within  our  Father’s  house  in  the 
midnight  hour  while  my  brethren  are  asleep,  am  I  to  keep 
silence?  I  will  not  and  I  cannot.  While  I  live  I  will  cry  out, 
and  whether  my  brethren  hear  or  refuse  to  listen,  I  will  gladlv 
take  my  place  with  the  despised  prophets  of  the  captivity.  The 
release  will  come,  must  come.  The  great  mass  of  our  intelli¬ 
gent  Church  people  cannot  long  be  dazed,  stupefied  by  this  dread¬ 
ful  miasma  of  sophistry  and  heresy,  which  seems  to  have  brought 


so  many  tinder  its  spell,  and  paralyzed  a  larger  number,  so  that 
they  have  not  the  power  or  the  courage  to  speak  out  for  Christ 

and  His  Church,  for  truth  and  honor.  .  . 

The  above  presentation  of  religion  is  not  the  Christian!  y 
of  the  New  Testament  or  of  our  Book  ol  Common  Prayer. 

The  philosophy  of  this  school,  and  its  theology  may  be  true. 

I  do  not  argue  that  question,  but  I  boldly  affirm  that  they  have 
no  legitimate  place  in  our  Church  as  ruled  and  conditioned  by 

its  standards.  ...  v  . 

It  seems  to  me  a  dreadful  travesty  of  Christianity,  a  religion 

made  up  of  heathenism,  and  modern  infidelity  veneered  over, 

o-ilded  by  Scripture  and  Prayer  Book  languge  used  in  a  Schleier- 

macher  way  to  beguile  and  deceive.  This  system  and  the  Bible 

and  the  Prayer  Book  as  we  now  have  them  and  know  them 

cannot  live  together.  The  one,  the  old,  must  go,  if  the  other, 

the  new,  comes. 

The  theology  of  the  Catholic  Church  of  all  ages  is  not  and 
cannot  be  tolerant  of  a  system  which  deals  the  blow  of  death 

at  its  heart,  and  means  to  do  so. 

This  will  dawn  upon  the  minds  of  men  sooner  or  later,  and 

if  the  orthodox  Bishops,  and  clergy,  and  laity  value  their  treas¬ 
ures  committed  to  them  as  a  trust,  the  supernatural  gifts  o 
God,  they  will  at  any  and  every  sacrifice  rise  m  their  might,  and 
expel  the  intruder,  and  proclaim  in  the  name  of  the  majesty  o 
truth  and  honor  that  no  such  foreigners  m  philosophy  and 
theology  can  dwell  among  us.  They  must  go  outside  and  find 

a  home  where  they  belong. 


TLbc  portrait  of  a  Urue  bishop. 


A  SERMON 


PREACHED  AT  THE  CONSECRATION 


OF  THE 

REV.  JOSEPH  MARSHALL  FRANCIS,  D.D., 

AS  BJSHOP  OF  THE  DIOCESE  OF  INDIANA, 

BY  THE 

RT.  REV.  GEORGE  FRANKLIN  SEYMOUR,  S.  T.  D„  LL.  D. 

BISHOP  OF  SPRINGFIELD. 


St.  Paul’s  Cburcb,  Evansville,  llnb., 
St.  flDattbew's  ©ap, 
t899. 


/  venture  to  dedicate  this  sermon ,  as  a  tribute  of  veneration  and 

respectful  affection ,  to  the 


Rt.  Rev.  Dr.  Gillespie , 


Whose  Episcopate  associates  him  with  St.  ‘Paul , 
the  Model  Bishop. 


G.  F.  S. 


Springfield,  III., 

Sept.  2fih,  i8gg. 


The  Portrait  of  a  True  Bishop. 


Text :  II.  St.  Timothy  IV.  6,  7,  8. 

“For  I  am  now  ready  to  be  offered,  and  the 
time  of  my  departure  is  at  hand.  I  have  fought  a 
good  fight,  I  have  finished  my  course,  I  have 
kept  the  faith:  Henceforth  there  is  laid  up  for 
me  a  crown  of  righteousness,  which  the  Lord,  the 
righteous  Judge,  shall  give  me  at  that  day:  and 
not  to  me  only,  but  unto  all  them  also  that  love 
H  is  appearing.” 

A  Bishop  is  looking  back,  when  near  his  end, 
over  his  career,  and  he  sums  it  up  in  these  words, 
“I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith,”  that  is  in 

( 1 )  Bravery , 

(2)  Perseverance ,  and 

(3)  Loyalty. 

And  then  he  looks  forward  to  the  final  ac¬ 
counting  before  the  Judge  of  quick  and  dead  in  the 


6 


The  Portrait  of  a  True  Bishop. 


last  great  day,  and  he  adds,  “Henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness,  which 
the  Lord,  the  righteous  Judge,  shall  give  me  at 
that  day:  and  not  to  me  only,  but  unto  all  them 

also  that  love  His  appearing. 

It  is  a  prudent  thing,  it  is  a  blessed  thing,  for 
any  one,  who  would  give  completeness  to  his  life, 
to  set  the  end  before  him  at  the  beginning.  Then 
he  has  a  purpose,  he  knows  whither  he  is  going, 
and  he  steers  his  frail  bark  of  mortality  across  the 
waves  of  “  this  troublesome  world  ”  towards  “the 

haven,  where  he  would  be.’ 

It  makes  all  the  difference  between  a  man, 
who  lives  and  acts  for  the  occasion,  a  mere  oppor¬ 
tunist,  and  one,  who  lives  and  acts  from  principle, 
an  athlete,  who  sees  the  goal,  '  ‘  and  presses  to¬ 
ward  the  mark  of  his  high  calling.  ’  In  the  latter 
case  the  life  is  a  unit,  and  may  be  summed  up  in  a 
clear,  precise,  definite  result;  in  the  former  it  is 
fragmentary,  and  can  never  be  gathered  together 
in  one.  It  is  a  parcel  of  fractions,  having  no  com¬ 
mon  denominator,  and  brought  together,  if  at  all,  as 
a  heterogeneous  mass  of  atoms  around  a  human 
life,  which  was  lived  without  principle  and  without 
vocation.  Alas!  for  any  one,  who  so  lives,  and 
dies,  leaving  a  record  behind  him,  which  was  with¬ 
out  aim  as  a  whole,  save  to  secure  from  the  pres¬ 
ent  opportunity  what  he  considered  the  best  for 


A  Consecration  Sermon. 


7 


himself  for  the  time,  as  this  world  esteems  and 
counts,  the  best.  But  sad  as  it  is  for  a  mere  secu¬ 
lar  man  thus  to  live  and  die,  how  transcendently 
worse  for  a  Bishop  in  the  Church  of  God  to  make 
such  an  awful  mistake. 

Hence,  it  is  salutary  for  us,  who  are  met  here 
to  consecrate  and  ordain  a  man  to  be  a  Bishop,  to 
look  at  one,  who  could  say  of  himself  with  truth, 
in  the  midst  of  his  career,  “I  press  towards  the 
mark  of  the  high  calling,  which  I  have  in  Christ 
Jesus  our  Lord,”  and  when  near  the  end,  could 
look  back  upon  his  official  life  as  a  minister  of 
Christ  in  the  chiefest  place,  and  in  sober,  earnest 
truth  could  say  of  himself,  “I  am  now  ready  to  be 
offered,  and  the  time  of  my  departure  is  at  hand. 
I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith:  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  Judge,  shall  give  me  at  that 
day:  and  not  to  me  only,  but  unto  all  them  also 
that  love  His  appearing.” 

The  times,  dear  brethren,  pre-eminently  need 
such  Bishops,  and  example  and  precept  must  help 
us  to  secure  them.  In  the  man,  Saul  of  Tarsus, 
Paul  the  Apostle,  we  have  the  splendid  example; 
in  the  text,  and  similar  passages  occurring  in  his 
speeches  and  epistles, we  have  the  precepts  ringing  in 
our  ears  with  epigrammatic  terseness  and  clearness. 


8 


The  Portrait  of  a  True  Bishop. 


Let  us  give  good  heed  to  both  precept  and 
example  as  a  fitting  preparation  to  the  great  func¬ 
tion  of  this  day,  as  a  help  to  our  dear  Brother, 
who  is  to  receive  so  weighty  a  charge,  as  the  bur¬ 
den  of  the  Episcopate  in  its  responsibilities  and 
duties,  under  the  awful  sanction  of  an  oath  to  be 

loyal,  and  faithful  to  the  end. 

When  Saul  of  Tarsus  was  called  from  Heaven 
by  the  voice  of  our  Lord,  and  bidden,  as  His 
chosen  vessel,  to  go  far  hence  to  the  Gentiles,” 
the  world  was  lying  in  spiritual  darkness,  the  dark¬ 
ness  of  civilized  heathenism,  of  which  ignorance 
was  a  very  large  ingredient.  The  Apostle  was 
given  as  equipment  for  his  work  what  we  possess, 
the  grace  of  God  as  a  personal  gift,  and  an  official 
investiture .  He  was  made  the  recipient  of  the 
Faith,  “the  Gospel,’’  as  he  calls  it  when  he  quotes 
three  articles,  as  we  have  them  in  the  Cieed,  and 
he  was  placed  in  charge,  as  a  “  steward ,  of  sacra¬ 
ments  and  means  of  grace,  which  he  felicitously 

terms,  “  mysteries  of  God.” 

We  stand  before  the  world  today  with  the 
same  gifts  and  treasures  in  possession,  but  how 
different  a  world.  It  lies  in  darkness,  but  its 
wickedness,  which  is  darkness,  has  not  the  apology 
in  anything  like  the  same  degree  of  ignorance.  It 
is  not  worth  our  while  to  consume  time  in  discuss¬ 
ing  which  is  the  worse  from  a  moral  and  spiritual 


A  Consecration  Sermon. 


9 


point  of  view,  the  first  century  or  the  nineteenth. 
It  is  quite  enough  to  describe  this  age  in  St.  Paul’s 
language,  and  say  of  it,  whether  it  be  near  as  man 
counts  nearness,  the  end  of  human  history  or  not, 
ain  the  last  days  perilous  times  shall  come,  men 
shall  be  lovers  of  their  own  selves,  covetous, 
boasters,  proud,  blasphemers,  disobedient  to  par¬ 
ents,  unthankful,  unholy,  without  natural  affection, 
trucebreakers,  false  accusers,  incontinent,  fierce, 
despisers  of  those  that  are  good,  traitors,  heady, 
highminded,  lovers  of  pleasure  more  than  lovers  of 
God ;  having  a  form  of  godliness,  but  denying  the 
power  thereof.”  As  we  listen  to  this  frightful 
arraignment  we  recognise  the  features  as  repre¬ 
sented  in  society  today.  St.  Paul  confronted  what 
meets  us,  and  he  had  the  same  supply  for  his  war¬ 
fare,  which  is  provided  for  us.  God  is  with  us  in 
our  office,  His  grace  makes  our  sacraments  His 
“  mysteries,’’  and  if  we  lean  only  on  His  support,  He 
is  sufficient  for  us,  to  make  us  strong  and  brave, 
and  able  ministers  of  Jesus  Christ. 

Can  we  reach  the  same  glorious  results,  which 
crowned  St.  Paul’s  labors  and  warfare  ?  We  can, 
if  we  discipline  ourselves  personally,  to  be  what  he 
was,  brave,  steadfast,  loyal. 

The  root  of  spiritual  bravery  is  unworldliness, 
a  disregard  of  all  earthly  things  in  the  discharge  of 


IO 


The  Portrait  of  a  True  Bishop. 


duty  to  God,  and  the  counting  all  things  as  worth¬ 
less  in  comparison  with  the  riches  of  Christ. 

Such  bravery  is  not  the  courage  of  impulse, 
but  the  sustained  fortitude  of  principle.  It  is  not  a 
flash  which  burns  for  a  moment  and  then  goes  out, 
but  it  is  a  steady  flame  which  illumines  character 
and  shines  along  the  pathway  of  life,  growing 
brighter  and  brighter  to  the  end. 

It  is  easy  to  be  brave  on  an  occasion,  for  an 
exhibition,  to  be  seen  and  admired  of  men  ;  such 
bravery  is  not  rare.  The  stimulus  of  popular 
applause,  the  prospective  triumphal  march  along 
the  u  via  sacra"  made  many  a  Roman  valiant,  who 
otherwise  would  have  quailed,  and  fled  from  the 
battle,  but  the  courage,  which  kept  St.  Paul  with 
face  fixed  like  a  flint  all  along  the  line  of  march 
from  the  noonday  summons  on  the  road  to  Damas¬ 
cus  to  the  martyrdom  at  Rome,  is  quite  a  different 
thing.  St.  Paul  was  tempted.  Kings  and  rulers, 
and  the  splendor  even  of  the  Imperial  Court  were 
in  his  way,  blocking  his  progress.  But  neither 
provincial  governors  nor  Nero’s  palace  could  blind 
his  eye  to  the  Cross.  “  God  forbid,”  he  says,  “that 
I  should  glory,  save  in  the  Cross  of  our  Lord  Jesus 
Christ,  by  whom  the  world  is  crucified  unto  me, 
and  I  unto  the  world.” 

Compare  such  facts  with  the  lives  of  many 
Bishops  in  later  days,  and  see  how  wealth  and 


A  Consecration  Sermon. 


n 


luxury,  and  the  prospect  of  promotion  made  cow¬ 
ards  of  them  all.  How  in  Arian  times,  and  later  in 
Nestorian,  and  Eutychian  times,  prelates  disowned 
the  Nicene  Faith  at  the  bidding  of  princes,  and 
reaffirmed  it  when  told  to  do  so.  This  is  not 
fighting  a  good  fight.  It  is  shameful  desertion,  it 
is  foul  treason.  Let  us  summon  from  the  past  a 
glorious  imitator  of  St.  Paul  in  fighting  the  good 
fight,  and  exhibit  him  as  an  example,  which  is  an 
inspiration.  The  Arian  Emperor  Constantius  bade 
St.  Basil  surrender  the  Catholic  Faith,  and  deny 
the  eternity  of  our  Lord’s  Person.  He  refused. 
The  Emperor  strove  to  reason  with  him.  He 
failed.  Then  Constantius  had  recourse  to  threats. 
He  told  the  Saint  he  would  confiscate  his  goods  if 
he  did  not  yield,  but  St.  Basil  rejoined,  <4 1  have 
nothing  but  a  sheepskin,  and  you  may  have  that  in 
welcome.’’  Then  the  Emperor  said  he  would 
banish  him.  St.  Basil  answered,  “It  is  not  within 
your  Majesty’s  power  to  make  me  an  exile,  the 
earth  is  the  Lord’s  and  the  fullness  thereof,  and  I 
am  always  at  home  with  God.”  Then,  in  a  rage, 
Constantius  said  he  would  kill  him,  but  St.  Basil 
meekly  replied,  “Thanks,  O  Sire,  for  me  ‘to 
depart  and  be  with  Christ  is  far  better.’  ’’ 

Imagine  Honorius,  Leo  X,  or  Wolsey,  in  such 
a  position,  and  answer  whether  you  think  the  fight 
would  have  been  a  good  one,  as  St.  Basil’s  was? 


12 


The  Portrait  of  a  True  Bishop. 


All  along  the  line  St.  Paul  fought  for  the  faith 
without  the  slightest  regard  to  consequences.  He 
used  all  the  means  at  his  command  to  conciliate  and 
explain,  but  he  never  surrendered  the  truth.  In 
the  conflict  with  a  Jew,  he  stood  firm  and  unflinch¬ 
ing  for  the  freedom  of  the  Gentile,  resisting  St. 
Peter  even  to  the  issue  of  a  personal  quarrel.  In 
the  heresies  about  the  resurrection  he  maintained 
the  truth  against  the  scientific  wise  men  of  his 
time,  and  we  owe  to  such  men  as  abound  now,  the 
wonderful,  the  masterly,  the  convincing  and  con¬ 
clusive  discourse  on  the  resurrection  of  the  body  in 
the  15th  Chapter  of  his  1st  Epistle  to  the  Corin¬ 
thians.  In  the  assaults  upon  the  faith,  so  many  and 
repeated,  as  they  are  now,  he  first  did  himself  what 
he  advised  St.  Timothy  and  St.  Titus  to  do,  “hold 
fast  the  sacred  deposit,”  to  continue  in  the  things 
which  he  had  learned,  to  avoid  disputings  of  science 
falsely  so  called  ”  How  needful,  we  may  say  in 
parenthesis,  are  such  admonitions  for  our  day  and 
our  contemporaries.  St.  Paul  fought  the  same 
good  fight  whether  he  was  in  a  Jewish  Synagogue, 

on  Mars’  Hill,  in  the  midst  of  a  Gentile  mob,  in  the 
presence  of  princes,  or  at  Caesars  tribunal.  His 

voice  was  always  the  same  in  affirming  the  funda¬ 
mental  verities  of  the  faith.  It  was  a  good  fight, 
because  it  was  not  intermitted  in  the  company  of 
men  and  women  of  high  degree,  and  in  the  pres- 


A  Consecration  Sermon. 


13 


ence  of  an  angry  and  opposing  crowd.  Would 
that  we  had  more  consistency  of  this  exalted  kind. 

Mark  the  course  of  Bishops  in  later  .days, 
when  they  blew  hot  or  cold  and  in  all  degrees  of 
temperature  between  to  suit  the  occasion,  and 
adapt  themselves  to  circumstances.  They  were 
and  are  as  this  world  counts  them,  wise  men;  they 
were  and  are  as  the  phrase  is,  “Statesmen-Bishops, 
and  Bishops-Statesmen;”  they  represented  and  rep¬ 
resent,  or  thought  that  they  did  and  do,  vain  delu¬ 
sion,  God  and  Mammon.  c ‘An  impossibility,”  our 
Lord  says. 

Equally  outspoken  and  consistent  was  St. 
Paul  in  his  fight  for  good  morals,  as  for  soundness 
in  the  faith.  Policy  was  out  of  the  question,  when 
the  issue  was  adultery  and  incest.  The  wealthy 
Church  of  Corinth  is  a  witness  to  St.  Paul's  relent¬ 
less  warfare  against  vileness  in  the  social  circle,  and 
among  those  professing  and  calling  themselves 
Christians,  though  they  were  the  wealthiest  and 
the  highest.  Can  you  bring  yourselves  to  imagine 
Prelates  of  the  last  century  or  the  present  in  quar¬ 
ters  where  iniquity  abounds  going  with  the  courage 
of  St.  John  Baptist,  and  saying  at  tremendous 
worldly  cost  to  themselves,  and  as  they  blindly 
think  to  their  dioceses,  and  saying,  “it  is  not  law¬ 
ful  for  thee  to  have  her  or  him?”  Rather  they  dine 
with  such  people  and  affect  to  enjoy  their  elegant 


14 


The  Portrait  of  a  True  Bishop. 


hospitality.  They  become  in  truth,  “partakers 
with  the  adulterers.”  What  a  frightful  picture  did 
the  last  century,  and  even  the  present,  exhibit  of 
Bishops  in  England  who  purchased  advancement 
by  condoning  iniquity  and  monstrous  sin.  Is  this 
century  wanting  in  such  examples? 

Let  the  light  of  the  Catholic  faith  and  of  sound 
morals  fall  upon  St.  Paul,  and  he  will  be  seen  ever, 
in  every  place  and  with  all  foes,  “fighting  the  good 
fight,”  standing  with  adamantine  firmness  against 
Jewish  sectary,  and  Gentile  sophist,  against  lewd¬ 
ness  in  Ephesus,  and  adultery  in  Corinth.  O, 
blessed  example.  Look  at  Paul  the  aged,  and  hear 
him  say,  as  he  is  about  to  die  the  martyr’s  death, 
“I  have  fought  a  good  fight.”  O,  noble  athlete, 
glorious  warrior,  noble  champion  of  the  Faith  and 
good  morals,  your  claim  is  just,  you  have  fought  a 
good  fight,  and  your  poor  body,  prematurely  old 
and  worn  out,  is  a  witness  to  its  truth,  since  it  ex¬ 
hibits  plainly  to  every  eye  “the  marks  of  the  Lord 
Jesus.  ” 

(no  “I  have  finished  my  course.”  One 
alone  could  say,  “ it  is  finished.”  The  next  best 
thing  to  be  entitled  to  utter,  is  what  the  great 
Bishop  says,  “  I  have  finished  my  course,”  my  life- 
work  on  earth  is  done.  I  have  run  well.  I  have 
reached  the  goal.  My  vocation  has  been  followed, 
my  ministry  has  been  fulfilled.  I  am  near  the  end; 


A  Consecration  Sermon. 


15 


I  am  scarred  all  over  with  the  wounds  of  many  bat¬ 
tles;  I  am  worn  out  with  labors  and  anxieties;  I  am 
feeble,  and  I  long  to  be  released,  and  depart,  and 
be  with  Christ,  for  this  is  far  better.  I  have  not 
attained,  but  I  press  forward.  “  By  the  grace  of 
God  I  am  what  I  am,”  and  “His  grace  is  sufficient 
for  me,”  that  I  should  finish  my  course  with  joy, 
for  to  me,  “  to  die  is  gain.” 

“It  is  finished,”  is  the  supreme  proclamation 
from  the  Cross  by  the  Blessed  Redeemer,  that  the 
work,  which  the  Father  gave  the  Son  to  do, 
is  done.  The  plan  of  redemption  is  completed, 
not  one  jot  or  one  tittle  of  the  majestic  scheme  has 
been  passed  over  or  forgotten.  The  law  has  been 
fulfilled,  the  prophecies  have  been  accomplished, 
the  thousand  things,  which  centre  in  Christ,  even 
to  the  gall  and  the  vinegar,  have  been  verified,  and 
when  there  remained  not  any  one  thing  of  the  ten 
thousand,  which  were  to  be  done,  undone,  then  our 
Saviour,  as  the  night  fell  upon  Him,  and  from  the 
supernatural  darkness,  which  shrouded  Calvary, 
cried,  “It  is  finished.”  He  had  wrought  the  works 
of  the  Father,  Who  sent  Him,  while  it  was  called 
today,  and  then  when  the  night  came,  even  though 
it  arrived  at  noon,  He  was  ready,  and  could  say, 
“It  is  finished.”  This  is  the  summing  up  of  human 
history.  Everything,  past,  present  and  future,  re¬ 
ceived  its  measure  from  the  Cross.  The  pivot  of 


i6 


The  Portrait  of  a  True  Bishop. 


every  life  was  lifted  up,  and  all  things  were  to  be 
complete  or  incomplete,  as  they  stood  related  to  it  in 
obedience,  or  rebellion,  in  submission  to  its  blessed 
burden,  or  proud  forgetfulness  of  its  claims,  or  scorn¬ 
ful  trampling  of  it  under  foot.  Christ  alone  could 
say,  and  for  our  sakes  He  said  it,  “  It  is  finished.” 
In  Him,  who  strengthens  us  by  His  grace,  we  can 
say,  when  we  draw  near  to  the  end,  if  we  per¬ 
severe,  as  the  great  Apostle  said,  ‘  ‘I  have  finished 
my  course.”  Perseverance  is  a  rare  and  a  hard 
virtue.  The  race  course  has  many  a  golden  apple, 
it  has  many  a  concealed  pitfall,  many  a  deceptive 
curve,  and  unsuspected  turning.  The  struggle 
wearies,  the  spirit  faints;  the  courage  fails.  The 
stimulus  of  youth  is  lost,  the  zest  of  fresh  endeavor 
departs,  and  the  siren  voices  of  rest  and  ease,  and 
compromise,  and  earthly  reward  grow  louder,  or 
fall  upon  a  more  attentive  ear,  and  the  runner  re¬ 
laxes  his  exertions,  not  from  lack  of  strength,  but 
because  he  loses  by  degrees  his  faith,  and  spiritual 
paralysis  steals  in  upon  his  soul  and  deadens  his 
will.  He  goes  aside  from  the  straight  and  narrow 
way,  which  leadeth  unto  life,  and  turns  at  length 
into  the  broad  way,  which  leadeth  to  destruction. 
Alas  for  him.  He  began  well,  but  he  did  not  per¬ 
severe  to  the  end,  and  life  for  him  is  a  failure.  He 
finishes  no  course,  his  past  has  no  meaning  as  he 
looks  back  with  agony  over  the  track;  its  bright 


A  Consecration  Sermon. 


17 


beginning  he  has  cancelled  with  the  treason  of 
later  years,  and  the  guilt  of  disobedience,  and 
sloth,  and  possibly,  probably,  worse  sins.  He 
finishes  no  course,  he  ends  life  in  remorse  or 
despair.  The  old  heathen  proverb,  “  Per  sever  an- 
tia  vincit  omnia  ’  is  lighted  with  a  spark  of  truth 
from  the  altar  of  God.  Even  in  a  bad  cause  per¬ 
severance  imparts  a  tremendous  power  to  win. 
But  when  the  cause  is  good,  success  must  crown 
the  labors,  and  efforts,  and  faith  of  those  who  wait, 
who  persevere  to  win.  God  is  on  their  side,  and 
they  are  mightier  with  His  help  than  all  beside. 

Look  back  once  more  and  see  the  model 
Bishop  as  he  is  ready  to  be  offered,  and  hear  him 
tell  you,  “I  have  finished  my  course. 17  God  the 
Holy  Ghost  has  flashed  the  bright  beams  of  His 
light  upon  that  checkered  career,  and  we  see  it  in 
the  Acts  of  the  Holy  Apostles,  and  the  Epistles  of 
the  Saint.  Tortuous  it  is,  and  meandering.  It 
reaches  from  Judaea  to  Illyricum;  it  makes  a  cir¬ 
cuit  of  Asia  Minor,  and  it  crosses  the  /Egean  to 
Greece;  it  goes  over  to  Macedonia,  and  it  ends  in 
Rome.  But  though  that  course  goes  up  and  down, 
and  hither  and  thither  in  earthly  journeys,  it  is 
strait  and  narrow  in  its  heavenly  aspect,  it  leads 
from  Jesus,  as  He  gives  the  Bishop  his  great  com¬ 
mission,  direct  onward  upward  to  the  goal  of  mar¬ 
tyrdom  beneath  the  headsman’s  sword  in  the  im¬ 
perial  city.  That  line  of  obedience  and  duty  is 


i8 


The  Portrait  of  a  True  Bishop. 


white,  and  glistering,  and  it  binds  the  blessed  be¬ 
ginning  to  the  blessed  end;  and  would  you  know 
the  name  of  that  glorious  highway  from  earth’s 
trials  and  toils,  and  disappointments,  and  suffer¬ 
ings  to  Paradise,  and  rest,  and  heaven,  and  glory, 
it  is  “perseverance  in  the  path  of  obedience  and 
duty.”  This  is  the  path  for  every  man  to  follow, 
this  is  the  path  pre-eminently  for  every  Bishop  to 
tread.  St.  Paul  becomes  a  stimulating  example  to 
incite  and  help  others  to  follow  in  his  footsteps,  for 
the  obvious  reasons,  that  he  is  so  much  in  our 
sight,  and  that  he  endured  in  labors,  afflictions  and 
persecutions,  as  few  beside  have  ever  suffered. 
Temptations  were  not  wanting  to  lure  him  into 
the  by-paths  of  this  world  with  Demas,  and  to  be 
numbered  with  the  wise  men,  as  science  falsely  so 
called  accounts  wisdom,  but  he  swerved  not  either 
in  the  courts  of  princes  or  amid  the  wealth  of 
Corinth,  or  the  learning  of  Athens.  In  the  Cross 
of  Christ  St.  Paul  was  crucified  to  the  world.  In 
the  foolishness  of  the  Gospel  he  was  blind  to  the 
claims  of  earth’s  philosophies,  and  in  the  suffic¬ 
iency  of  grace  he  was  insensible  to  the  allure¬ 
ments  of  luxury  or  the  subtle  influences  of  wealth. 

Christianity  was  too  early  in  its  career  to  pos¬ 
sess  as  an  organization  institutions  of  its  own,  such 
as  schools,  colleges,  universities,  splendid  churches 
and  cathedrals,  in  St.  Paul’s  day.  It  was  ‘‘the 
sect  everywhere  spoken  against.’’  It  was  battling 


A  Consecration  Sermon. 


19 


for  its  existence,  and  a  place  amid  the  religions  of 
earth  “to  live,  and  move,  and  have  a  being.’’ 
Hence  the  great  Bishop  was  not  exposed  to  the 
temptation,  which  falls  upon  his  successors  in  these 
days,  to  sell  more  than  their  manhood,  their  relig¬ 
ion  and  their  souls,  to  buy  endowments  at  the  cost 
of  temporising  with  the  Faith  to  the  verge  of  deny¬ 
ing  it,  and  condoning  immorality  to  the  point  of  be¬ 
coming  partakers  with  the  adulterers.  But  we  are 
at  no  loss  to  imagine  our  great  exemplar  Bishop’s 
course  in  the  courts  of  modern  kings,  and  potent¬ 
ates,  and  the  parlors  and  drawing-rooms  of  im¬ 
moral  and  voluptuous  millionaires.  His  adaman¬ 
tine  virtue  appeals  to  us  from  every  scar;  and  his 
long  imprisonment,  when  a  bribe  would  have  set 
him  free,  tells  the  story  of  his  unshaken  integrity. 
He  finished  his  course,  he  ran  the  race,  he  reached 
the  goal,  he  won  the  crown,  and  has  left  us  his  ex¬ 
ample  as  an  inspiration  to  strengthen,  to  brace,  to 
stimulate  us  to  follow  it. 

(in)  u  I  have  kept  the  Faith  ” 

A  splendid  claim.  It  lays  all  generations  since 
under  obligations  of  gratitude  to  St.  Paul,  who 
received  the  deposit,  for  it  is  a  definite  concrete 
body  of  revealed  truth,  of  which  he  speaks,  “  the 
Faith”  It  lays  them  under  a  weight  of  obligation 
that  can  never  be  adequately  repaid,  that  he  kept 
it,  and  handed  it  over  as  a  trust  to  his  sons  and 


20 


The  Portrait  of  a  True  Bishop. 


successors  in  the  Episcopal  office,  to  keep,  and 
guard,  and  transmit  in  turn  to  others. 

The  Bishops  are  pre-eminently  the  keepers  of 
the  Faith,  and  the  custodians  of  good  morals. 
They  have  laid  upon  their  souls  at  consecration, 
before  the  altar,  and  in  the  presence  of  the  bread 
and  wine,  soon  to  be  set  apart  by  priestly  benedic¬ 
tion,  as  the  divinely  appointed  conveyancers  of  the 
Body  and  Blood  of  Jesus  Christ,  they  have  laid 
upon  their  souls  at  this  solemn  juncture,  and  amid 
these  awful  solemnities,  the  sanction  of  an  oath> 
binding  them  to  be  loyal  and  true,  as  trustees  for 
God  in  keeping  “ the  Faith "  pure.and  undefiled; 
and  as  sponsors  for  mankind,  that  they  will  main¬ 
tain  as  their  guardians,  good  morals  and  set  for¬ 
ward  as  far  as  in  them  lieth  godly  living. 

I  would  not  diminish  in  any  degree  the  bind¬ 
ing  obligation  of  vows  and  promises,  but  I  would 
emphasize  with  all  the  force  I  can  the  terrible 
strength  of  an  oath. 

An  oath  binds  the  personality  of  man  to  the 
personality  of  God.  The  man,  who  swears,  chal¬ 
lenges  the  eye,  the  ear,  the  mind,  and  heart  of  a 
personal  God ,  and  in  His  awful  presence  he  lays 
upon  himself  the  obligation  embodied  in  his  oath 
to  be  loyal  and  true. 

Woe  be  to  him,  if  he  prove  unfaithful.  There 
is  no  sin  more  heinous;  there  is  no  sin,  as  Holy 
Scripture  teaches,  which  exposes  the  culprit  to  more 


A  Consecration  Sermon. 


21 


fearful  punishment  at  the  hand  of  God.  The  law 
and  the  Gospel  alike  guard  the  sanctity  of  an  oath; 
the  law  with  a  threat,  the  Gospel  with  prayer. 
“Thou  shalt  not  take  the  Name  of  the  Lord  thy 
God  in  vain;  for  the  Lord  will  not  hold  him  guilt¬ 
less,  that  taketh  His  Name  in  vain,1’  says  the  law. 
“Hallowed  be  Thy  Name,’1  says  the  Gospel,  as  our 
Lord  teaches  us  how  to  pray.  With  this  petition 
we  must  begin  our  prayers.  Think  of  the  awful 
impiety  of  any  man,  who  commits  perjury,  but  can 
we  bear  to  think  of  a  Bishop,  who  lives  a  life  of 
perjury,  whose  breath,  and  meat,  and  drink,  is  false¬ 
hood  to  his  God,  and  disloyalty  to  man.  Whose 
lips,  one  would  think,  would  refuse  to  utter  the  pe¬ 
tition,  in  which  he  must  so  often  lead,  “Hallowed 
be  Thy  Name.1’  There  have  been  such  Bishops  in 
every  age,  and  there  are.  Bishops  are  men,  and 
men  are  often  bad,  and  wherever  there  are  any 
number  of  men  associated  together  in  any  corpora¬ 
tion,  or  order,  there  will  be,  with  barely  an  excep¬ 
tion  bad  men,  unworthy  men,  in  the  body.  Judas 
was  one  of  “ the  twelve .”  It  is  highly  probable  that 
one  of  the  seven  deacons  was  like  Balaam.  In  the 
Episcopate  of  England  during  the  last  century 
there  were  many  members,  whose  official  lives  will 
not  bear  scrutiny,  and  whose  private  walk  and  con¬ 
versation,  were  not  above  suspicion.  They  be¬ 
trayed  the  faith.  They7  sold  themselves  to  seculari- 
ty,  to  ease,  luxury,  ambition,  the  devil,  they  were 


22 


The  Portrait  of  a  True  Bishop. 


bad,  often  worse  than  bad,  unclean.  It  may  be 
that  the  present  age  in  this  respect  is  unlike  any 
that  has  preceeded  it,  and  that  inventions,  and  dis- 
coveries;  and  human  progress  have  lifted  the  curse 
from  our  shoulders,  and  that  we  have  no  bad  men 
among  us.  Well,  it  may  be  so,  but  let  me  utter 
the  warning  of  Holy  Scripture,  “let  him  that  think- 
eth  he  standeth,  take  heed  lest  he  fall.” 

“I  have  kept  the  faith.”  The  Apostle  leaves 
us  in  no  doubt  as  to  what  he  means  by  “the  faith.” 
The  main  object  of  his  recorded  speeches  is  to 
proclaim  it.  The  chief  purpose  of  his  epistles  is  to 
discuss,  explain  and  enforce  it  ;  and  the  grand  con¬ 
summation  of  his  life  was  to  keep  it,  and  hand  it  on 
and  down  to  his  successors  as  St.  Timothy,  and 
St.  Titus,  and  others,  and  to  us,  to  keep  and  hand 
on  and  down,  as  he  did,  that  we  may  be  able  with 
truth  to  say,  when  “the  time  of  our  departure  is  at 
hand,’’  “we  have  kept  the  faith.” 

St.  Paul  tells  us  explicitly  what  the  faith  is, 
when  for  example  he  says  to  the  Corinthians,  (i 
Cor.  XV.,  i,  4)  “Brethren,  I  declare  unto  you  the 
Gospel  which  I  preached  unto  you,  which  also  ye 
have  received,  and  wherein  ye  stand;  by  which 
also  ye  are  saved,  if  ye  keep  in  memory  what  I 
preached  unto  you,  unless  ye  have  believed  in 
vain.  For  I  delivered  unto  you  first  of  all  that 
which  I  also  received,  how  that  Christ  died  for  our 
sins  according  to  the  Scriptures;  and  that  He  was 


A  Consecration  Sermon. 


23 


buried,  and  that  He  rose  again  the  third  day  ac¬ 
cording  to  the  Scriptures.1’  Here  St.  Paul  calls 
“the  faith,”  “the  Gospel,”  and  quotes  three  veri¬ 
ties  taken  out  of  the  midst  of  “the  form  of  sound 
words,”  or  the  Creed,  namely  the  atoning  death  of 
Christ,  His  burial,  and  resurrection,  as  an  illustra- 
tion  of  his  meaning.  These  articles,  be  it  ob¬ 
served,  are  culled  from  the  body  of  the  Creed,  and 
necessarily  imply  what  goes  before,  and  follows, 
and  moreover  the  very  form  of  expression,  which 
forever  ties  the  Creed  to  the  Bible,  and  which  we 
use  today,  is  employed,  “ according  to  the  Scrip¬ 
tures”  This  fact  is  remarkable  and  most  feli¬ 
citous,  since  it  indisputably  shows  us  the  basis,  on 
which  St.  Paul  and  the  first  followers  of  Christ  be¬ 
lieved  the  Faith  to  rest,  God's  inspired  Word. 
Hence  it  is,  that  our  model  Bishop,  echoing  the 
command  of  our  Lord,  “Search  the  Scriptures,  for 
they  are  they,  which  testify  of  Me,”  admonishes 
us,  “Whatsoever  things  were  written  aforetime 
were  written  for  our  learning,  that  we  through 
patience  and  comfort  of  the  Scriptures  might  have 
hope.” 

“I  have  kept  the  faith,”  alleges  St.  Paul,  and 
with  faith  he  stands  as  the  champion  of  Holy  Scrip¬ 
ture,  which  is  bound  up  with  that  Faith.  There 
were  not  wanting  then,  as  there  are  living  today 
many,  who  seek  to  deprave  God  s  word,  and  many 
who  discredit  it  in  whole  or  in  part,  and  make 


24 


The  Portrait  of  a  True  Bishop. 


merry  over  it,  as  they  plume  themselves  wise  men 
in  laughing  at  what  they  call  its  silly  childish 
stories.  Science  falsely  so  called  plays  its  part  in 
this  blasphemous  business,  and  learned  men  in  this 
world’s  learning  have  more  influence  with  many 
outside  the  Church,  (this  is  not  surprising,)  but 
most  marvelous,  within  the  fold ,  including,  if  one 
can  believe  it,  even  Bishops;  have  more  influence 
with  them,  than  the  eye-witnesses  of  the  sufferings 
of  Christ,  and  of  His  resurrection.  The  spell, 
which  Satan  throws  upon  men,  is  inexplicable.  He 
has  a  charm  for  every  class  and  condition,  exactly 
suited  to  their  estate.;  for  the  ignorant,  the  half- 
learned,  and  the  learned;  for  the  poor,  the  middle 
classes,  and  the  rich;  for  the  sensual,  the  phleg¬ 
matic,  and  the  intellectual.  For  each  the  devil  has 
his  pill  compounded  to  suit  their  taste  and  his  pur¬ 
pose,  and  unless  they  are  forewarned,  and  fortified 
by  the  grace  of  God,  they  swallow  it,  and  are  intoxi¬ 
cated,  each  after  his  kind,  and  like  the  drunken 
man,  think  that  they  are  sober,  while  they  are 
really  drunk. 

Alas,  that  the  devil’s  tricks  should  still  be 
played  with  success  even  with  our  clergy.  Is  it 
not  enough  that  the  shore  of  time  for  a  century 
back  should  be  strown  with  the  wrecks  of  lives, 
which  ought  to  have  been  saintly,  but  which  went 
to  pieces  on  the  rocks  of  lax  faith,  and  loose 
morals,  or  were  swallowed  up  in  the  quicksands  of 


A  Consecration  Sermon. 


25 


ambition,  or  voluptuousness?  Is  it  not  enough 
that  the  infidelity  of  Simon  Magus,  and  Celsus,  and 
Porphyry,  and  Abelard,  and  the  Albigenses,  and 
Priestly,  and  Tom  Paine,  should  run  each  its 
course  and  come  to  naught,  and  leave  its  votaries 
discredited,  and  remembered  only  to  be  pitied?  Is 
it  so,  that  while  the  word  of  God  standeth  fast; 
and  the  “Faith,”  the  Creed,  lifts  its  head,  like 
the  eternal  rock  in  mid  ocean,  against  which  the 
waves  beat  ceaselessly,  and  a  thousand  storms 
have  dashed  over  it  in  vain,  is  it  so,  that  there 
should  be  found  still  men  wearing  the  livery  of 
Christ’s  ministers,  who  prefer  instead  to  repose 
their  confidence  in  German  Professors,  who  have 
nobody  and  nothing  behind  them,  and  on  English 
and  American  scholars,  whose  letters  of  credit 
come  from  Teutonic  schools,  and  are  dated  in  the 
present  decade?  Alas,  that  it  should  be  so,  and 
that  it  should  be  hinted  that  even  Bishops  should 
swallow  the  devil’s  pill,  and  prefer  to  be  considered 
wise  and  learned  with  semi-infidel  teachers  of  the 
present  day,  rather  than  incur  the  charge  of 
being  accounted  with  St  Paul,  “fools.”  The  Cross  was 
a  “stumbling-block’’  to  the  Jew,  and  to  the  Greek, 
“foolishness.”  The  one  would  substitute  his  own 
righteousness  for  the  righteousness  of  Christ,  and 
the  other  with  the  pride  of  intellect  looked  down 
with  supercilious  contempt  and  scorn  upon  the 
shame  of  self-abasement  and  penitential  discipline. 


26 


The  Portrait  of  a  True  Bishop. 


Woe,  woe,  to  the  Church  when  her  Bishops  rank 
intellect  before  morals,  and  allow  learning  to 
condone  falsehood  in  taking  Holy  Orders. 

“I  have  kept  the  Faith.”  proclaims  our  exem¬ 
plar  Bishop.  This  he  did,  as  one  who  runs  may 
read,  against  addition  and  denial.  The  Jew  sought 
to  add  his  system,  which  had  served  its  blessed 
purpose,  as  a  preparation  for  the  Gospel,  as  the 
acorn  holds  in  germ  the  oak,  the  Jew  sought  to 
add  Judaism  to  Christianit}T,  and  so  overload  and 
vitiate  it  and  stunt  its  growth.  St.  Paul  resisted 
this  effort  at  the  cost  of  unpopularity,  and  the  risk 
of  life.  St.  Peter  winced  and  fell  a  victim  like  a 
“Statesman-Bishop  and  a  Bishop-Statesman”  to 
the  temper  of  the  times,  the  spirit  of  the  age.  St. 
Paul  resisted  him,  even  to  the  face.  St.  Peter  was 
an  opportunist  in  that  trial,  St.  Paul  was  a  Christ- 
like  man,  an  example  to  the  flock  of  Christ,  a 
model  Bishop . 

Modern  Rome  in  theology  attempts  to  do, 
what  ancient  Jerusalem  tried  to  accomplish,  make 
additions  to  u  the  faith  once  delivered  to  the 
saints.’’  Her  organization  on  mere  human  author¬ 
ity  is  a  copy  of  the  divine  plan,  which  was,  as  God 
willed  it,  temporary ,  to  serve  a  purpose,  as  the 
acorn,  and  pass  away.  Rome  would  perpetuate 
this  organization,  and  give  us  Italy  for  Judea, 
Rome  for  Jerusalem,  the  Vatican  for  the  Temple, 
and  the  Pope  for  the  High  Priest,  and  then  she 


A  Consecration  Sermon. 


2  7 


would  enlarge  the  Creed  with  her  own  late  addi¬ 
tions  of  Pius  IV.  and  Pius  IX.  These  additions 
rest  upon  no  warrant  of  Holy  Scripture,  nor  con¬ 
census  of  the  primitive  Church,  and  they  must  be 
resisted  and  refused  with  the  bravery  of  St.  Paul. 

Again,  in  St.  Paul’s  day,  as  in  our  own,  many 
sought  to  deprave  the  faith,  evade  its  teaching,  ex¬ 
plain  or  interpret  its  truth  out  of  its  statements,  or 
deny  it.  On  this  line,  as  on  the  other,  St.  Paul 
stood  like  adamant  to  resist  the  gainsayer,  and  the 
infidel.  It  will  be  sufficient  to  point  to  the  doctrine 
of  the  resurrection  of  the  body,  or  of  the  flesh. 
Witness  his  magnificent  defence  of  this  funda¬ 
mental  verity  in  the  15th  Chapter  of  his  first 
Epistle  to  the  Corinthians.  It  is  well  for  our 
Church  that  that  Chapter  is  read  at  the  burial  of 
the  dead.  The  solemnities  of  the  occasion  are 
calculated  to  impress  its  teaching  upon  the  minds 
of  all  who  hear.  “Dust  thou  art  and  unto  dust 
shalt  thou  return,”  is  God’s  declaration,  and  St. 
Paul,  in  the  face  of  all  gainsayers,  declares  that 
dust,  the  body  buried,  or  cremated,  or  scattered  to 
the  winds,  is  the  basis  on  which  God  builds  the 
resurrection,  the  seed  corn  from  which  by  divine 
power  He  will  bring  forth  the  harvest  of  the  glori¬ 
fied  body  at  the  last  great  day. 

It  matters  not  whether  Alexander,  the  copper¬ 
smith,  did  him  much  harm,  or  Demas  forsook  him, 
or  all  left  his  side  and  fled,  he,  by  the  grace  of 


28 


The  Portrait  of  a  True  Bishop. 


God,  stood  firm,  resolute,  unyielding,  an  example 
to  the  Bishops  of  all  ages,  and  pre-eminently  to 
the  Bishops  of  this  age,  and  this  land,  to  be  loyal 
and  true,  amid  the  babel  of  confusion,  which  is 
harmonized  only  by  one  note,  the  denial  of  one  or 
more,  or  all  the  articles  of  the  “the  faith  once  de¬ 
livered  to  the  saints, v  until  the  climax  is  reached 
in  Pantheism  or  Atheism.  Behold  St.  Paul  con¬ 
fronting  every  heresy,  as  he  stands  upon  the  foun¬ 
dation  of  the  faith  built  upon  Apostles  and  proph¬ 
ets,  Jesus  Christ  being  the  head  corner  stone,  and 
resisting  to  bonds,  and  imprisonment,  and  even  to 
death;  and,  thank  God,  dear  Brethren,  as  I  have 
for  many  a  year  and  do,  for  the  splendid  Christian 
athlete,  the  invincible  gladiator,  the  spiritual  hero, 
the  model  Bishop,  who,  when  he  was  ready  to  be 
offered  as  a  martyr  on  the  altar  of  Jesus  Christ, 
was  enabled  by  the  grace  of  God  to  paint  his  own 
picture,  and  for  our  sakes  to  present  the  ideal  of  a 
Bishop  in  the  words,  “I  have  fought  a  good  fight, 
I  have  finished  my  course,  I  have  kept  the  faith. v 

From  the  model  Bishop,  St.  Paul,  let  me  turn 
to  you,  dear  Brother,  who  are  soon,  within  the 
hour,  to  become  a  Bishop  in  the  Church  of  God  by 
the  laying  on  of  Episcopal  hands,  let  me  turn  to 
you  and  say  a  few  words  of  most  loving  greeting 
and  affectionate  counsel. 

You  are  relatively  where  Saul  of  Tarsus  was, 
when  he  was  called  from  Heaven  by  the  voice  of 


A  Consecration  Sermon. 


29 


Jesus  to  be  “His  chosen  vessel,  to  bear  His  name 
before  the  Gentiles,  and  kings,  and  the  children  of 
Israel.’’  You  will  soon  be  where  Paul,  the  great 
Apostle  and  Bishop,  was  when  he  wrote  the  text, 
“I  am  now  ready  to  be  offered,  and  the  time  of 
my  departure  is  at  hand.’’ 

Between  these  points,  dear  Brother,  lies  your 
Apostleship,  your  Episcopate,  your  term  of  service 
as  a  Bishop  in  the  Church  of  God. 

I  covet  for  you  the  best  things.  I  cannot  con¬ 
trol  the  length  of  your  official  career;  that  is 
wholly  in  God’s  hands,  but  I  may  be  able  to  in¬ 
fluence  its  character;  that  is  partly  in  God’s  hands^ 
and  partly  in  yours.  In  this  sphere  God  allows  us 
to  work  with  Him.  He  always  does  His  part  com¬ 
pletely  for  every  one  of  us,  His  grace  is  sufficient 
for  us,  and  He  expects  us  to  do  our  part  nobly 
and  well. 

This  is  what  I  am  anxious  to  secure  for  you, 
that  when  you  draw  near  to  your  end,  you  may 
finish  your  course  with  joy  because  you  have 
wrought  with  God. 

There  are  helps  to  aid  us  in  this  line  of  en¬ 
deavor,  and  now  I  desire  to  dwell  upon  two. 

Of  course,  it  is  taken  for  granted,  that  a  man, 
who  leads  a  holy  life,  sets  God  always  before 
himself.  He  recognizes  as  the  underlying  princi¬ 
ple  of  his  conscious  existence,  that  “in  God  he 
lives,  and  moves,  and  has  his  being.”  He  cries 


30 


The  Portrait  of  a  True  Bishop. 


from  the  profoundest  depths  of  his  soul  with 
Hagar,  “Thou  God  seest  me.”  But  leaving  the 
necessary  factors  in  the  religious  life,  there  are 
exercises  and  suggestions,  which  stimulate  and 
quicken,  and  intensify  the  spiritual  instincts,  and 
help  them  to  bring  into  subjection  the  natural  man 
with  his  passions,  and  ambitions,  and  desires. 

St.  Paul  brings  into  view  two ,  which  pre¬ 
eminently  helped  to  influence  his  life,  and  make 
him  what  he  became,  the  model  Bishop  for  all  time 
and  for  all  Bishops  to  imitate. 

First,  St.  Paul  lived  with  death  ever  in  his 
sight.  “I  die  daily,”  he  wrote.  The  times 
brought  death  near  to  every  Christian  then .  The 
world  was  mad  to  persecute  and  kill  them.  They 
knew  not  what  an  hour  might  bring  forth.  They 
were  hated  as  a  class,  and  not  as  individuals ,  the 
most  dreadful  kind  of  hatred,  since  it  cannot  be 
appeased  with  any  kind  of  sacrifice,  save  the  re¬ 
nunciation  of  one’s  belief  and  principles.  “Deny 
Christ  or  die,”  was  the  alternative.  “To  the 
lions,”  “to  the  flames,’’  “to  the  rack,’1  were  the 
cries,  and  Christians  died  by  the  scores,  and  the 
hundreds,  and  swelled  the  ranks  of  the  noble  army 
of  martyrs.  It  needed  not  in  those  days  to  remind 
one’s  self  of  mortality,  as  the  mediaeval  Bishops 
occasionally  did,  by  erecting  a  tomb  in  their 
cathedrals  at  the  time  of  their  consecration,  and 
placing  upon  it  a  cadaver,  a  corpse,  representing 


A  Consecration  Sermon. 


31 


themselves  in  the  emaciation  of  death,  and  the 
habiliments  of  the  grave.  To  visit  this,  and  con¬ 
template  it  habitually  as  a  reminder  of  the  end  of 
all  earthly  things,  was  salutary  discipline,  and  a 
wholesome  restraint  upon  worldiiness,  and  ambi¬ 
tion,  and  an  evil  heart  of  unbelief.  This  was  not 
necessary  for  St.  Paul  and  his  contemporaries, 
since  persecution  supplied  the  terrible  spectacles 
of  confessors’  agonies,  and  martyrs’  deaths,  and  the 
pathetic  lesson  was  driven  down  into  the  depths  of 
their  souls,  which  found  expression  in  the  cry,  “  I 

die  daily.” 

* 

I  do  not  ask  you,  dear  Brother,  to  erect  a  tomb 
and  make  a  cadaver,  but  I  advise  and  urge  that 
you  should  engrave  for  yourself  two  mottos ,  and 
place  the  one  in  imagination  at  your  feet  to  meet 
your  gaze  when  you  look  down,  and  it  is  this,  'T 
die  daily;”  and  then  the  second  above  your  head,  to 
meet  your  gaze  when  you  look  up,  and  it  is  this,  “I 
have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith.  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  Judge,  shall  give  me  at  that 
day.”  The  first  will  humble  you,  and  help  you  to 
put  the  proper  discount  on  all  earthly  joys,  and 
honors  and  success,  and  teach  you  that  as  your 
Lord,  the  great  Bishop  of  our  souls,  descended  first 
before  He  went  up  to  glory,  soryou  must  die  be¬ 
fore  you  receive  you  reward.  The  secondwiW  sup- 


32 


The  portrait  of  a  True  Bishop. 


ply  to  you  what  must  have  been  a  potent  factor  in 
St.  Paul’s  experience,  to  brace  him,  and  sustain 
him  to  the  end,  the  vision  of  his  call,  the  sight  of 
the  glorified  Saviour;  and  the  revelations  of  Para¬ 
dise,  when  he  was  caught  up  to  the  third  heaven. 
When  you  look  up  you  will  see  Paul  the  aged, 
the  splendid  Bishop,  shining  in  the  lustre  of  true 
bravery,  heroic  perseverance  and  unshaken  fideli¬ 
ty,  and  you  will  hear  him  say,  and  the  words  will 
be  your  daily  inspiration  to  nerve  you  to  copy  his 
example,  “I  have  fought  a  good  fight,  I  have  fin¬ 
ished  my  course,  I  have  kept  the  faith. 

Then,  dear  Brother,  when  the  end  comes,  as 
it  must,  when  all  around  you  and  with  you,  and 
under  you,  clergy  and  people  will  mourn  and  weep 
because  so  good  and  valiant  a  leader  must  be 
taken  from  them,  you  will  smile  and  rejoice  in  the 
confidence  of  a  true  faith,  and  say,  “farewell,  dear 
friends,  henceforth  there  is  laid  up  for  me  a  crown 
of  righteousness,  which  the  Lord,  the  righteous 
Judge,  shall  give  me  at  that  day,  and  not  to  me 
only,  but  unto  all  them  that  love  His  appearing. 
Brother,  hear  the  Master’s  words  to  you,  ,cBe  thou 
faithful  unto  death,  and  I  will  give  thee  a  crown  of 


life.’ 


/ 


CONSECRATION 


OF 


S.  PAUL'S  CATHEDRAL 


FOND  DU  LAC 


AND 


TWENTY-FIFTH  ANNIVERSARY  OF 

THE  DIOCESE 


& 


SERMON 

BY 

The  Rt.  Rev.  George  Franklin  Seymour,  D.D.,  LL.D. 

HISTORICAL  ADDRESSES 

BY 

The  Rev.  William  Dafter,  D.D. 

The  Ven.  Archdeacon  R.  H.  Weller,  Jr. 

r  *  "5>  9  ci ' 


LrifW 


PRESS  OF 

B.  HABER  PRINTING  CO. 
FOND  DU  LAC,  \YI8. 


i»  T-*  :  ,‘rd* 


’"Consecration  of  the 


Cathedral 


S  jt 

The  Consecration  of  the  Cathedral  of  S.  Paul,  falling  as 
it  did  on  the  Twenty-Fifth  Anniversary  of  the  Diocese,  and 
so  marking,  very  emphatically,  the  close  of  the  first  quarter 
century  of  corporate  life,  was  celebrated  with  a  glory  and 
splendor  surpassing  the  many  noble  functions  which  have 
taken  place  in  this  Church  of  God. 

Not  only  were  the  Clergy  and  Lay  Delegates,  who  had 
gathered  from  far  and  near,  to  the  meeting  of  the  Annual 
Council,  present  in  large  numbers,  but  the  Cathedral  was 
thronged  with  men  and  women  keeping  a  joyous  Holy  Day. 

The  Rev.  R.  H.  Weller,  Rector  of  Stevens  Point,  had 
brought  with  him  an  organization  of  lads,  forty-seven  in 
number,  the  first  company  of  the  King’s  Army,  which  acted 
as  a  guard  of  honor  to  the  Bishop.  The  boys  wore  the 
simple  semi-military  uniform  of  their  order,  and  made  a 
splendid  appearance  as  they  escorted  the  Bishop  of  the  Dio¬ 
cese,  and  the  Bishop  of  Springfield  from  the  See  House  to 
the  Cathedral. 

The  procession  was  formed  promptly  at  9  :  30  a.  m.  The 
Clergy  and  the  Bishop  of  Springfield  vested  in  S.  Ambrose 
Hall  and  proceeded  through  the  Cloister  to  the  south  door 
of  the  Cathedral  where  they  were  joined  by  the  Choir, 
Thurifers,  Crossbearers  and  Acolytes,  and  the  Bishop  with 
his  Chaplains.  The  procession  then  wended  its  way 
through  the  Close  to  the  western  door.  The  King’s  Army 
lined  the  pathway  from  the  Close  gateway,  joining  the  pro¬ 
cession,  as  escort  of  the  Bishop  along  the  street.  Arriving 

*This  account  of  the  S.  Paul’s  Cathedral  was  written  for  the  Secretary  by  a  Priest 
of  the  Diocese. 


4  Consecration  of  S.  Paul’s  Cathedral 

at  the  steps  of  the  great  door,  the  procession  formed  in  open 
rank,  and  the  Bishop  passing  through,  struck  the  door  three 
times  with  his  staff  demanding  admission  that  he  might  con¬ 
secrate  the  building. 

The  doors  were  then  thrown  open  by  the  Wardens  and 
the  procession  in  reversed  order  passed  through  the  Nave, 
went  up  the  centre  aisle  of  the  Church,  reciting  the  Twenty- 
fourth  Psalm  antiphonally  with  the  Bishop.  Coming  to  the 
Choir  the  Bishop  of  the  Diocese  was  escorted  to  his  throne 
by  his  Chaplains,  the  Venerable  Archdeacons  of  Algoma  and 
Stevens  Point,  and  the  Bishop  of  Springfield  to  his  throne  by 
his  Chaplains,  the  Venerable  Archdeacon  of  Ashland  and  the 
Warden  of  Grafton  Hall.  The  Clergy,  followed  by  the 
Choir,  then  proceeded  to  their  stalls,  and  the  Wardens  and 
Vestrymen  standing  in  the  choir  before  the  throne.  Mr. 
James  B.  Perry,  Senior  Warden,  on  behalf  of  the  Vestry,  pre¬ 
sented  the  instrument  of  donation  testifying  that  the  build¬ 
ing  was  free  from  debt  with  a  request  for  its  Consecration. 
The  office  of  Consecration  was  then  said  by  the  Bishop  of 
the  Diocese  and  the  Sentence  of  Consecration  read  by  the 
Rev.  L.  D.  Hopkins,  Secretary  of  the  Council  and  of  the 
Standing  Committee,  and  was  laid  upon  the  High  Altar. 
After  the  Office  a  solemn  Te  Deum  was  sung,  and  the  Pontifi¬ 
cal  Celebration  of  the  Holy  Eucharist  followed. 

The  scene  at  the  singing  of  the  Te  Deum  was  a  very  im¬ 
pressive  one.  The  Bishop  vested  in  cope  and  mitre  stood  at 
the  entrance  of  the  Sanctuary  with  his  Chaplains,  and  the 
Master  of  Ceremonies,  the  Rev.  Arthur  C.  Chapman,  and  the 
Servers,  and  others  taking  part  in  the  services  of  the  day. 
The  Altar  was  bright  with  lights  and  flowers. 

At  the  Mass  the  Deacon  was  the  Rev.  Edward  A.  Larra- 
bee  of  the  Church  of  the  Ascension,  Chicago,  and  the  Sub¬ 
deacon  the  Rev.  James  M.  Raker  of  S.  Paul’s  Cathedral 
Choir  School.  The  Gospel  was  sung  at  the  Screen.  The 
Sermon  was  preached  by  the  Bishop  of  Springfield. 


Bishop  Seymour's  Sermon. 

ji  S 

For  the  Lord  hath  chosen  Sion  to  be  an  habitation  for  Himself  : 
He  hath  longed  for  her.  This  shall  be  my  rest  for  ever :  here  will  I 
dwell,  for  I  have  a  delight  therein .  ”  Psalm  132-14.  and  13. 

What  God  does  once  He  may  do  again,  and  will  always 
continue  to  do,  if  it  be  for  the  welfare  of  His  children. 

God  has  dwelt  upon  the  earth.  He  localized  Himself  in 
the  sight  of  Moses,  and  for  years  He  guided  the  Israelites  in 
the  wilderness  by  the  eye,  in  cloud  by  day  and  fire  by  night. 
He  made  the  Tabernacle  His  temporary  home,  of  which  He 
was  the  Architect  and  builder  by  the  hands  of  His  ministers. 

He  abode  as  a  Wayfarer,  we  may  say,  while  His  chosen 
people  were  wanderers,  that  He  might  be  always  with  them 
and  among  them,  to  bless  them  with  the  benediction  of  His 
Presence. 

When  the  twelve  tribes  came  to  have  a  fixed  habitation 
as  a  nation  and  a  kingdom,  with  a  capital,  Jerusalem,  then 
God  permitted  David  to  gather  the  material,  and  Solomon 
to  build  Him  a  Temple  on  Mount  Zion.  Into  this  material 
building,  most  costly  and  magnificent,  God  entered,  and 
took  possession  with  manifest  tokens  of  ownership,  which 
appealed  to  the  senses,  and  here  He  continued  to  dwell,  until 
“Shiloh  came  and  the  sceptre  departed  from  Judah. ”  Then 
His  chosen  people,  as  the  custodians  of  His  promises,  of  His 
law,  and  of  His  treasures  of  types,  and  prophecy  held  in 
trust  for  all  mankind,  surrendered  their  office  to  the  One, 
Holy,  Catholic  and  Apostolic  Church,  which  was  the  heir  in 
Christ  of  the  promises,  and  the  legatee  to  whom  belonged  the 
treasures  of  law,  type  and  prophecy  to  fulfil  them,  since  in 
her  God  vested  the  whole  earth  and  the  fulness  thereof. 

The  Church  in  the  wilderness,  and  the  Church  in  Jerusa- 


6 


Consecration  of  S.  Paul’s  Cathedral 


lem  was  each  by  Divine  arrangement  local ,  the  one  on  its 
travels  with  its  movable  tabernacle,  the  other  at  rest  with 
its  fixed  temple  built  upon  a  rock.  The  one  people ,  God’s 
chosen  flock,  whose  fleece  was  always  wet  with  the  dew  of 
His  grace,  had  their  one  Cathedral.  They  needed  no  more 
when  they  were  going  from  place  to  place,  since  that  bright 
and  holy  spot,  where  God’s  Presence  abode,  was  the  centre  of 
their  camp,  and  the  shrine,  which  held  the  object  of  their 
worship. 

When  they  had  conquered  peace,  and  were  established  as 
an  organized  kingdom  under  Solomon,  then  God  built  Him 
an  House,  which  He  honored  as  His  local  home,  where  He 
made  room  for  all  His  children  and  dispensed  to  them  the 
choicest  hospitalities  of  His  protection  and  Plis  love.  Again 
under  these  altered  conditions  the  elder  Church  needed  but 
one  Cathedral ,  the  seat  of  their  one  High  Priest,  the  local 
head  of  their  local  hierarchy .  The  mission  of  Judaism  was 
limited  by  the  hand  of  God  while  they  continued  a  nation  to 
be  “ the  people,”  “the  chosen  people,”  “God’s  people,”  the 
one  nation  having  the  spiritual  pre-eminence  above  all  the 
earth,  as  their  present  boon  and  blessing;  and  at  the  same 
time  to  be  the  trustees  for  all  mankind  of  gifts  to  be  bestowed 
in  the  future ,  when  they  had  fulfilled  the  Divine  purpose,  and 
would  be  absorbed  in  the  universal  Church,  or  disappoint 
God’s  love  in  proud  and  dogged  ignorance  and  disobedience, 
and  pass  away. 

“In  Judah  is  God  known,  His  name  is  great  in  Israel,” 
is  God  s  own  declaration  about  Himself  in  His  relation  to 
His  people;  and  as  for  His  Temple, He  says,  “  The  Lord  hath 
chosen  Sion  to  be  an  habitation  for  Himself.  He  hath 
longed  for  her.”  The  one  people  needed  but  one  Cathedral , 
and  God  gave  them  but  one ,  and  He  entered  into  it  and 
dwelt  there,  and  for  His  people’s  sake  He  gave  them  tokens 
of  His  Presence  appealing  to  eye  and  ear. 

It  was  His  Cathedral ,  which  made  Jerusalem  inexpress¬ 
ibly  dear  to  the  heart  of  every  devout  Jew.  This  love  for  His 
spiritual  home  inspires  the  pathos  of  many  of  the  later 
Psalms,  and  is  interwoven  with  the  biography  of  the 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


7 


prophets  of  the  captivity,  and  is  stamped  upon  the  final 
chapters  of  the  history  of  God’s  ancient  people. 

“By  the  waters  of  Babylon  we  sat  down  and  wept,  when 
we  remembered  thee,  0  Sion.  As  for  our  harps  we  hanged 
them  up  upon  the  trees  that  are  therein.  For  they  that  led  us 
away  captive  required  of  us  then  a  song  and  melody  in  our 
heaviness;  sing  us  one  of  the  songs  of  Sion.  How  shall  we 
sing  the  Lord’s  song,  in  a  strange  land.  If  I  forget  thee,  0 
Jerusalem,  let  my  right  hand  forget  her  cunning.  If  I  do  not 
remember  thee  let  my  tongue  cleave  to  the  roof  of  my  mouth  ; 
yea,  if  I  prefer  not  Jerusalem  in  my  mirth.’’ 

Patriotism  is  in  this  song,  and  that  stirs  our  hearts,  but 
there  is  a  deeper  depth  than  that,  which  goes  down  to  the 
very  foundations  of  our  spiritual  being,  and  that  is  the 
passionate  longing  for  home,  for  more  than  the  house,  where 
parents  and  wife  and  children  dwell,  lor  the  House  of  the 
Lord,  for  the  spiritual  home,  where  God  has  recorded  His 
Name,  and  where  He  dwells,  for  the  one  Cathedral  in  all  the 
wide  world.  It  is  spiritual  nostalgia,  the  homesickness  of 
devotion,  yearning,  longing  for  the  Temple  of  the  Lord,  and 
all  that  the  Temple  contained  and  implied. 

Judaism  has  passed  awajq  and  with  it  the  limitations) 
which  God  placed  upon  it  as  a  divine  institution.  It  fulfilled 
its  mission,  and  bequeathed  the  heavenly  gifts,  which  it 
accumulated  for  itself  and  the  world,  to  its  heir  and  suc¬ 
cessor  the  Church  of  Christ. 

They  are  related,  Judaism  and  Christianity,  as  the  acorn 
and  the  oak,  the  one  is  first,  the  other  grows  out  of  it  and 
succeeds  it,  and  carries  with  it  in  its  gigantic  proportions  the 
germinal  principles  of  its  humble  parent.  Dropping  the 
simile  and  dealing  with  the  facts.  Judaism  was  not  directly 
missionary  in  its  scope  and  work,  it  indirectly  and  incidentally 
made  proselytes  by  individual  effort,  and  through  general 
contact  in  the  “dispersions,”  but  its  great  burden  of  duty 
was  to  hold  fast  what  it  had  received,  and  hand  on  the 
treasures  to  its  successor.  The  Church  of  Christ  on  the  other 
hand  is  directly  missionary,  her  scope  is  the  whole  world, 
and  her  work  is  to  make  disciples  of  all  nations.  Her  mis- 


8 


Consecration  of  S.  Paul’s  Cathedral 


sion  is  final.  She  must  continue  until  the  end  of  the  world, 
when  her  Lord,  her  great  High  Priest,  shall  come  forth  from 
the  Holy  of  Holies,  and  every  eye  shall  see  Him,  and  then 
she  must  render  up  her  account  to  Him  as  her  Judge. 

The  whole  earth  then  with  us  becomes  “  the  hoi}1  land,”  as 
directly  the  province  of  Christ  and  His  Church,  either  already 
in  possession  or  to  be  acquired.  Christ  in  human  nature 
seated  on  the  throne  of  God  in  Heaven  is  the  Great  High 
Priest,  the  invisible  Head  of  the  visible  Church,  ruling  the 
entire  world  from  the  slq^  as  the  sun  bathes  the  earth  with 
his  light  and  heat. 

A  local  Church  confined  to  a  single  nation,  occupying  a 
single  province,  needed  but  one  deputy  High  Priest  and  one 
temple,  and  Judaism  enjoyed  both.  It  had  its  deputy  High 
Priest  and  its  temple.  Christianity,  destined  “  to  cover  the 
earth,  as  the  waters  cover  the  sea,”  needs  many  deputy  high 
priests  under  the  one  great  High  Priest,  and  many  temples. 
It  has  them,  Christ  the  great  High  Priest,  visible  in  the  be¬ 
ginning  in  our  nature,  and  entering  in  the  Ascension  into  the 
Holy  of  Holies,  the  highest  heaven,  in  the  sight  of  the 
Apostles,  and  coming  forth  in  the  end,  when  “  every  eye  shall 
see  Him,”  Christ  the  great  High  Priest,  “God  over  all 
blessed  for  evermore,”  and  His  deputy  high  priests,  the 
Bishops  throughout  the  wTorld,  and  His  temples,  the  Cathe¬ 
drals  of  the  many  dioceses,  which  cover  the  earth. 

Thus  the  old  stands  in  contrast  with  the  new.  The 
Judaic  Dispensation  was  distinctly  and  directly  one  of 
preparation  and  preservation.  The  Christian  is  as  dis¬ 
tinctly  and  directly  final  and  difusive.  The  First  had 
a  body  of  truth  entrusted  to  its  care  to  be  preserved 
until  the  fulness  of  time  was  come,  and  in  order  to  execute 
its  mission,  it  wTas  b}r  the  Divine  hand  hedged  about 
and  shut  in  from  the  rest  of  mankind,  so  that  its  spiritual 
treasures,  whose  value  would  be  displayed,  and  recognized, 
and  enjoyed  in  fulfillment,  might  not  be  nipped  in  the  bud  and 
destroyed  before  the  season  of  fruit  arrived.  The  second  was 
generic,  for  the  entire  human  race,  universal  as  to  the  earth, 
and  inclusive,  comprehensive,  Catholic,  and  in  these  relations 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


9 


its  mission  was,  and  must  ever  be,  to  dispense  its  blessings 
to  all.  The  limit  of  its  benefactions  will  be  the  willingness  to 
receive,  since  the  dispensation  of  Christ  is  designed  to  reach 
every  creature,  and  its  work  will  not  be  done  until  the 
Gospel  is  preached  to  all  nations. 

When  we  look  back  then  upon  Judaism,  we  expect  to  see 
what  we  find,  a  national  Church  with  its  one  spiritual  ruler 
under  God,  its  High  Priest,  and  its  Temple;  its  monarch,  its 
one  ecclesiastical  sovereign,  and  its  Cathedral,  its  hoty  home 
as  God’s  chosen  people. 

When  we  look  around  us  upon  Christianity  we  behold 
what  we  anticipate,  many  deputy  high  priests,  and  many 
Cathedrals  to  meet  the  needs  of  the  many  dioceses,  gathered 
and  to  be  gathered  under  the  jurisdiction  of  the  one  High 
Priest,  our  Lord  and  Saviour  on  the  throne  of  God  in 
Heaven. 

We  have  come  together  this  morning  to  do  for  Fond  du 
Lac  what  Solomon  did  for  Jerusalem.  By  Divine  grace  the 
Bishop  of  this  Diocese,  acting  as  His  duly  appointed  and 
commissioned  deputy  in  His  offices  of  Prophet,  Priest  and 
King,  has  invited  Christ  our  Lord,  and  with  Him  the  Father 
and  the  Holy  Ghost  to  enter  in  and  take  possession  of  this 
massive  and  stately  Cathedral  as  His  Palace,  His  permanent 
abiding  place,  His  home,  among  the  people  of  this  jurisdic¬ 
tion.  God  has  assured  us  in  the  olden  time  that  He  would 
graciously  respond  to  such  invitations,  and  has  done  so  all 
along  the  course  of  history,  condescending  to  dwell  among 
men,  and  making  for  their  sake  places  holy  and  buildings 
sacred,  as  His  Houses,  where  He  records  His  Name. 

It  is  out  of  love  for  us  altogether,  that  God  by  special 
acts  of  favor  limits  His  Presence  in  manner  and  place,  to  be¬ 
come  as  one  of  us  in  taking  up  His  abode  among  us,  as 
one  of  ourselves,  living  in  a  house  made  with  hands. 
He  has  no  occasion  to  do  this  for  Himself.  It  is  done 
entirely  for  us,  out  of  condescending  and  discriminating  love 
for  our  infirmities,  shall  I  say,  rather  to  satisfy  the  noblest 
and  best  instincts  of  our  spiritual  nature,  which  yearn  for  the 
Presence  of  God.  God  is  everywhere  present  it  is  true,  but 


IO 


Consecration  of  S.  Paul’s  Cathedral 


that  truth  does  not  meet  our  need.  We  crave  the  nearness 
of  the  one  whom  we  love.  We  long  to  know  that  He  is 
within  reach,  that  we  can  go  to  Him  to  be  assured  that  we 
are  recognized  by  Him,  and  that  He  is  glad  to  receive  us  and 
welcome  us. 

God  knows  us  better  than  we  do  ourselves.  He  made  us 
as  we  are,  except  in  so  far  as  we  are  depraved  by  sin,  and 
He  provides  satisfaction  for  all  that  is  noble  and  good  in  us, 
and  these  instincts,  which  draw  us  to  home  and  parents, 
and  dearest  friends,  and  country,  and  God,  with  yearnings 
which  can  never  be  stilled  and  crushed  out  of  us,  He  planted 
in  our  heart,  and  He  means  to  gratify  them. 

The  Incarnation  tells  us  this  as  a  principle ,  a  law,  and  as 
a  ministry  of  love,  which  wraps  us  around  and  embraces  us 
on  every  side  and  above  and  beneath  with  its  applications 
of  mercy  and  relief  and  delicate  satisfaction. 

It  is  the  incarnation  which  gives  us  the  Blessed  Virgin 
and  the  Apostles,  and  Bethlehem  and  Calvary,  and  the  tem¬ 
ple  with  its  greater  glory  than  Solomon’s.  It  is  the  Incar¬ 
nation,  which  gives  us  fatherhood,  and  brotherhood,  and 
home,  and  birth,  and  infancy,  and  childhood,  and  youth, 
and  manhood,  and  life,  as  illumined,  and  lifted  up,  and 
transfigured  by  the  resurrection  of  the  flesh.  It  is  the  Incar¬ 
nation,  which  assures  us  with  an  assurance  not  doubly,  but 
a  thousand  times  sure,  that  God  can  indeed  dwell  on  the 
earth,  since  the  Eternal  Word  was  made  flesh,  and  dwelt 
among  us,  and  the  twelve,  and  many  witnesses  “beheld  His 
glory,  the  glory  as  of  the  Only  Begotten  of  the  Father  full  of 
grace  and  truth.’’ 

It  is  the  Incarnation  which  gives  us  by  example  and 
promise  the  assurance  of  Christ’s  presence  for  the  time,  when 
two  or  three  are  gathered  together  in  His  Name,  and  of  His 
continued  abiding  among  us,  when  we  build  for  Him  a  home, 
and  entreat  Him  to  take  possession  by  solemn  acts  and 
words  of  consecration. 

Our  Lord  was  present  in  the  fishing  smack,  while  He  re¬ 
mained  in  it,  and  taught  from  its  deck  the  people  on  the 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


i  i 

shore,  but  when  He  left  the  boat,  His  special  Presence  de¬ 
parted,  and  it  was  like  any  other  boat.  It  was  not  thus 
with  the  Temple.  God’s  Presence  was  always  there.  It  was 
not  dependent  upon  the  accident  of  worshippers,  it  rested 
upon  His  promise.  By  day  and  by  night  when  the  busy 
throng  filled  its  courts,  and  when  solitude  reigned  supreme, 
God  was  there.  It  was  His  House,  His  Home,  and  His 
Light  never  burned  dim  nor  went  out.  From  generation  to 
generation,  through  all  vicissitudes  of  fortune,  when  Jerusa¬ 
lem  was  in  prosperity,  or  distress  until  the  arms  ot  Titus  left 
not  one  stone  upon  another,  God  was  in  His  Temple,  His 
House,  His  Home,  a  dweller,  the  chief  dweller  among  the  in¬ 
habitants  of  Jerusalem. 

I  am  here  then,  Rt.  Rev.  Father  and  Brethren  of  the 
Clergy  and  Laity  of  Fond  du  Lac,  to  tell  }rou  the  story  of 
God’s  love  for  you  in  the  one  great  fact  of  this  day’s  solemn 
and  most  delightful  and  beneficent  service,  in  the  gracious 
condescension  of  the  King  of  Kings,  our  Father  in  Heaven,  to 
enter  within  these  stately  walls,  and  appropriate  this  Ca¬ 
thedral  Church  henceforth  and  forever,  as  His  abiding  place, 
His  central  home  for  this  jurisdiction.  This  localization,  so 
to  speak  for  our  sakes,  of  the  most  High  God,  does  not  ex¬ 
clude  His  making  for  Himself  other  and  lesser  homes  in  the 
Diocese,  but  they  are  related  to  this,  the  Mother  Church,  as 
the  children’s  residences  are  to  the  old  and  grand,  and  stately 
mansion,  which  we  love  to  call  “  the  dear  old  homestead .” 
They  are  homes,  spiritual  homes,  which  enshrine  the  Presence 
of  our  Heavenly  Father  for  the  benediction  of  smaller  city, 
village,  hamlet,  or  rural  plain,  or  hill  side,  but  here  in  Fond 
du  Lac  is  the  great  home  for  the  whole  Diocese,  here  is  the 
Mother  Church,  here  is  the  splendor  of  a  larger  Presence, 
Which  sheds  Its  glory  upon  all  the  Churches,  Chapels  and 
children  of  the  larger  household.  This  Cathedral  becomes 
the  spiritual  centre,  whence  radiate  divine  hospitalities,  and 
ministries  of  love  and  peace  and  reconciliation  to  the  circum¬ 
ference  of  the  blessed  domain,  includingall  and  slighting  none. 

It  is  God’s  plan  to  have  a  heart  in  His  organization,  as 
the  source  of  life  and  strength  and  usefulness,  and  members 


12 


Consecration  of  S.  Paul’s  Cathedral 


grouped  around  the  heart,  as  ministers  to  do  His  bidding 
and  fulfil  His  purposes  of  love. 

The  solar  sj^stem  displays  God’s  method  of  working  in 
its  magnificence  of  extent,  and  its  infinite  minuteness  of  ap¬ 
plication.  And  our  own  bodies  bring  home  to  us  by  experi¬ 
ence  its  marvellous  adaptation  to  the  countless  ministries  of 
life.  The  Cathedral  system  is  inherent  in  the  divine  appoint¬ 
ment  of  Bishops,  Priests,  and  Deacons  under  the  one  centre, 
Christ  in  Heaven  to  govern  and  administer  His  Church. 
Each  Bishop  under  Christ  is  the  heart  of  his  Diocese,  the  cen¬ 
tre  of  its  life,  and  ministries.  Wherever  he  sits  for  the  exer¬ 
cise  of  rule  or  judgment  or  Ordination  is  his  official  See,  or 
Seat,  or  Cathedral,  the  idea,  the  principle,  the  fact  is  ante¬ 
cedent  to  the  building.  The  throne  must  exist  wherever 
there  is  a  King,  and  equally,  so  must  a  hedra,  a  seat ,  a  See, 
wherever  there  is  a  Bishop.  It  is  fitting,  desirable,  most  use¬ 
ful  that  the  throne  should  have  a  room,  and  the  King  a 
palace,  but  it  is  much  more  meet  and  right  and  salutary  that 
the  Bishop  should  have  a  Cathedral  building  to  shelter,  and 
give  dignity  to  his  official  seat.  And  here  the  spiritual  as¬ 
serts  after  the  divine  manner  its  pre-eminence  over  the  ma¬ 
terial.  In  this  world’s  order  the  palace  is  for  the  earthly 
King,  but  in  the  Heavenly  Kingdom  ‘'the  Palace  is  not  for 
man,  but  for  the  Lord  God,”  it  is  not  for  the  Bishop,  but  for 
Him,  Whom  the  Bishop  represents,  even  our  Father  in 
Heaven,  and  His  Son,  and  the  Blessed  Spirit,  the  Lord  God, 
and  He  is  there  to  make  His  Palace  our  spiritual  home, 
where  He  welcomes  us  as  His  children  and  dispenses  to  us 
without  money  and  without  price  the  hospitalities  of  grace. 

God  calls  persons  and  things  His  own,  which  He  means 
for  us,  and  makes  over  to  us.  “  Let  a  man  so  account  of  us,” 
sa3?s  the  Apostle,  “as  the  ministers  of  Christ,  and  stewards 
of  the  mysteries  of  God.”  God  claims  us,  the  clergy,  you  see, 
as  His  ministers,  but  straightway,  as  soon  as  we  put  on  His 
livery,  He  deputes  us  to  do  you  service,  “Feed  M3'  sheep, 
feed  My  lambs,”  says  the  Blessed  Master.  All  our  ministra¬ 
tions  are  for  you,  and  -that  by  God’s  express  command. 
“The  Palace  is  not  for  man,  but  for  the  Lord  God.”  Yes, 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


i3 


that  God  may  perpetually  dwell  here  for  your  sakes,  dear 
people  of  every  sort  of  the  Diocese  of  Fond  du  Lac,  and  bless 
you  with  His  special  Presence  far  and  near,  as  from  His 
Home,  your  Father’s  House,  He  humbles  Himself  to  take  up 
His  abode  in  your  city,  and  become  as  one  of  you,  a  dweller 
in  Fond  du  Lac,  and  occupy  one  of  3^our  buildings,  and 
record  His  Name  upon  it  as  His.  This  magnificent  structure 
is  now  “the  Palace  of  the  Lord  God.”  He  has  taken  formal 
possession,  and  will  make  His  habitation  here  forever,  as 
long  as  one  stone  remains  upon  another. 

But  this  edifice  is  none  the  less  your  Bishop’s  seat,  your 
Cathedral,  and  the  spiritual  homestead  of  the  Diocese,  be¬ 
cause  it  is  God’s  Palace.  Indeed  it  is  your  home ,  because  it 
is  His  Palace.  Earthly  kings  and  potentates  place  limita¬ 
tions  upon  their  hospitality,  and  they  appoint  sentries  at 
their  gates  and  doors,  they  scrutinize  their  guests  and  sub¬ 
ject  them  to  severe  tests  of  examination  and  discrimination, 
and  measure  the  warmth  of  their  reception,  and  the 
character  of  their  treatment  by  the  earthly  estate  and  social 
position  of  their  guests. 

The  King  of  Kings,  and  Lord  of  Lords,  Who  dwells  here, 
and  will  continue  henceforth  to  dwell  here  forever,  will 
welcome  all  who  come  with  more  than  royal ,  with  Divine 
hospitality.  Strangers  and  pilgrims  He  will,  if  they  seek  ad¬ 
mission,  adopt  as  His  children,  and  permit  them  to  cry, 
“Abba,  Father.”  His  sons  and  daughters  by  adoption  and 
grace,  he  will,  as  they  desire  and  seek,  advance  to  higher 
position,  and  honor  with  greater  favor.  Those  who  prove 
unworthy  and  make  shipwreck  of  faith,  and  become  fugitives 
and  prodigals  and  vagabonds,  if  they  repent  and  return  to 
their  home,  He  will  recognize  and  own  as  His  loved  ones 
with  “the  best  robe  and  the  golden  ring.”  To  every  one 
who  enters  on  any  plea,  which  has  the  merit  of  sincerity,  He 
will  extend  from  His  throne  the  golden  sceptre  as  the  pledge 
of  acceptance,  and  receive  and  entertain  them  with  the 
treasures  of  His  pardon  and  loving  kindness.  From  this 
high  and  holy  place,  as  from  a  spiritual  fountain,  the  streams 
of  grace  will  flow  forth,  and  make  glad  the  city  of  God  by 


14 


Consecration  of  S.  Paul’s  Cathedral 


Ordination.  The  ministers  of  Christ  will  here  before  this 
Altar  make  their  vows  of  fidelity  to  their  Blessed  Master, 
and  with  the  imposition  of  hands  enter  His  service  as 
Deacons  and  Priests,  and  put  on  His  livery  and  straightway 
come  forth  and  serve  you. 

The  Deacon  among  the  children,  teaching  them  the  Cate¬ 
chism,  and  seeking  out  the  poor  and  sick  and  wretched  for 
ministries  of  the  charity.  The  Priest  at  the  Altar  in  celebra¬ 
tion,  with  uplifted  hands  in  absolution  and  benediction,  by 
the  bedside  of  the  sick,  and  the  open  grave,  wherever  the  love 
of  Christ  is  applied  throughout  the  length  and  breadth  of 
the  Diocese  by  official  act  or  word  in  Church  or  chapel,  or 
palatial  or  humble  home,  in  distributing  the  Mysteries  of  God, 
these  persons  and  ministrations  will  bring  this  grand 
Cathedral  Church  into  closer  than  telegraphic  communica¬ 
tion  with  all  members  of  the  household.  The  central  light 
will  shed  its  benign  radiance  upon  the  circumference,  and  all 
the  space  between  and  around  will  feel  and  rejoice  in  the 
warmth  of  parental  love,  and  the  wealth  of  blessings  from 
the  dear  and  grand  old  home. 

Around  this  spiritual  home  have  already  come,  and  will 
continue  to  come,  until  the  circle  is  complete,  institutions  of 
goodly  learning  for  youths  and  maidens,  hospitals  for  the 
sick,  shelter  for  the  widow  and  the  orphan,  and  houses  of 
mercy  for  the  waifs  and  strays  and  fallen.  It  must  needs  be 
so,  as  fungi  and  weeds  grow  luxuriantlj7  in  the  wild  woods 
and  wilderness,  even  more  abundantly  must  fruitful  trees  and 
plants  grow  in  the  garden  of  the  Lord. 

Strong  in  the  strength  of  God  this  Cathedral  stands  as 
the  spiritual  heart  and  home  of  the  Diocese  of  Fond  du  Lac, 
and  looks  out  upon  a  future  bright  with  promise  for  good 
things  to  come  in  added  blessings  year  b\r  year  for  the  lives 
and  souls  of  men.  Earthly  buildings  stand  for  earthly  in¬ 
terests,  and  their  horizon  is  limited  by  time;  heavenly  build¬ 
ings,  of  which  a  Cathedral  is  chief,  stand  for  heavenly  pur¬ 
poses,  and  their  horizon  stretches  to  eternity  and  the  throne 
of  God.  Their  end  and  aim  are  beyond  this  world,  and  in 
their  reaching  out  and  up  to  the  world  beyond,  they  grasp 


and  Twenty-fifth  Anniversary  of  the  Diocese.  15 

this  life  with  all  that  is  in  it,  and  lift  it  up  and  bless  it  as 
subsidiary  to  life  eternal. 

May  I,  in  concluding,  withdraw  your  eyes  for  a  moment 
from  the  future,  which  opens  so  full  of  nope  upon  our  eyes 
today,  to  a  glance  at  the  past,  because  it  has  most  sacred 
relations,  to  our  present  service,  and  the  consecration  of  this 
Cathedral  Church.  The  past,  to  which  I  wish  to  direct 
your  attention,  is  not  so  distant,  but  for  me  it  reaches  fui- 
ther  back  than  it  does  for  you,  since  I  take  in,  in  my  retro¬ 
spective  glance,  the  early  youth  of  him,  whom  you  first 
came  to  know  in  the  maturity  of  manhood  as  the  first 
Bishop  of  this  Diocese,  the  Rt.  Rev.  John  Henry  Hobart 
Brown.  It  adds  immeasurably  to  the  value  of  this  sacred 
building,  so  grand  and  stately,  that  the  memory  of  the 
blessed  dead  is  indissolubly  associated  with  it.  We  might 
seek  far  and  long  before  we  could  find  a  nobler  chief  to  lead 
our  army  of  those,  who  have  fallen  asleep  in  Jesus,  than  my 
early  and  life-long  friend,  your  saintly  Bishop.  His  eagle 
eye,  fixed  upon  his  divine  Master,  saw  the  end  at  which  he 
should  aim  the  upbuilding  of  bis  Diocese  by  the  planting  of  a 
Cathedral  to  unify  and  strengthen  his  work.  In  poverty  he 
wrought,  and  struggled.  Disappointment  came  in  men  and 
affairs,  and  plans.  Burdens  weighed  upon  him,  and  almost 
crushed  him,  but  his  faith  never  wavered,  nor  did  his  cour¬ 
age  fail.  God  gave  him  friends  staunch  and  true  and  one  be¬ 
yond  all  others,  who  shared  his  counsels,  and  hopes  and 
fears  and  was  a  part  of  his  very  life.  That  noble  life,  and 
those  experiences,  so  checkered,  and  with  so  little  promise  in 
the  end  underlie  the  foundations  of  this  massive  building. 
How  greatly  would  the  scene,  which  greets  our  eyes  this 
day,  have  swelled  his  heart  with  gratitude  and  joy.  Let  us 
not  waste  regrets  upon  him.  He  sees  better  things  than  we 
see  and  know,  but  it  is  a  comfort  to  couple  dear  Brown  with 
our  beloved  Brother  the  present  Bishop,  who  has  not  only 
made  possible,  but  has  actually  achieved  success,  and 
brought  us  to  the  consecration  of  this  Cathedral  as  a 
blessed  reality. 

It  is  wonderful  in  the  best  sense  of  the  word.  I  recall  my 


16  Consecration  of  S.  Paul’s  Cathedral 

Brother’s  words,  when  he  accepted  the  sacred  trust  of  this 
Diocese  as  its  second  Bishop.  He  said  he  “loved  the  poverty 
of  Fond  du  Lac.”  Those  words  sunk  deep  into  my  heart, 
and  awakened  a  response  of  sympathy  which  remains. 

The  fruits  of  poverty  are  the  fruits  of  faith.  The  widow’s 
mite  was  both.  Her  gift  left  her  nothing  of  this  world’s 
goods,  it  was  all  her  living,  but  it  enriched  her  with  the 
Master’s  love  and  commendation,  and  lifted  her  up  to  be  a 
bright  and  shining  example  to  all  the  world. 

This  Cathedral  is  a  monument  of  the  living  and  the  de¬ 
parted,  it  unites  the  precious  memories  of  the  dead  and  their 
gifts  of  love  and  faith  with  the  zeal  and  devotion  and  self 
consecration  of  those,  who  are  with  us  still  in  flesh,  and  es¬ 
pecially  our  Brother  beloved,  the  present  Bishop  of  this 
Diocese,  who  has  been  and  is  the  leader  in  all  good  works. 

I  am  one  of  you  to-day,  Bishop  and  Brethren  of  the 
Clergy  and  Laity  of  Fond  du  Lac.  I  am  not  of  this  Diocese, 
but  I  am  a  Christian  and  a  Bishop,  and  the  Church  through¬ 
out  the  world  is  one,  and  whenever  and  wherever  I  am  under 
her  shelter,  I  am  at  home.  And  now  I  feel  that  our  Father’s 
House  on  earth  has  been  enlarged  to-day  by  this  massive 
and  stately  addition,  and  I  rejoice  with  you  as  a  brother 
among  brethren  and  we  look  up  to  God  together  in  this  dear 
homestead  and  say  with  one  voice  as  the  expression  of  our 
hearts’  fervent  gratitude,  our  Father,  we  thank  Thee. 


Historical  Sketch — Diocese  of  Fond  du  Lac 


To  take  a  retrospect  of  the  past  and  record  events  con¬ 
nected  with  the  early  history  of  the  (Episcopal)  Church  in 
that  portion  of  Wisconsin  embracing  the  Diocese  of  Fond  du 
Lac,  is  the  duty  assigned  me. 

The  story  of  the  Church  in  the  north  west  begins  at  Green 
Bay,  whose  history  goes  back  to  within  fourteen  years  of  the 
time  of  the  landing  of  the  May  Flower  Pilgrims. 

At  the  mouth  of  the  Fox  River,  which  empties  into  Green 
Bay,  the  U.  S.  Government,  in  1816, built  Fort  Howard  upon 
the  site  of  an  old  French  Fort,  which  had  been  erected  there 
one  hundred  years  before.  For  better  understanding  our 
story  let  me  first  describe  the  “  Settlement  ”  that  grew  up  near 
this  Fort.  Fort  Howard  was  located  on  the  west  side  of  the 
river,  near  where  the  present  C.  &  N.  W.  Depot  now  stands. 
In  1819  Colonel  Smith,  commanding  the  garrison,  dissatis¬ 
fied  with  the  location  of  Fort  Howard,  built  a  new  tort  on 
the  east  side  of  the  river,  and  three  miles  above  its  mouth. 
This  was  called  Fort  Smith,  and  was  occupied  by  the  garri¬ 
son  tor  about  two  years,  and  then  condemned,  and  the 
garrison  returned  to  Fort  Howard.  The  Green  Bay  “Settle¬ 
ment  ”  was  scattered  along  the  river,  on  both  sides,  as  far  up 
from  the  mouth  as  the  present  city  of  De  Pere,  but  the  larger 
number  of  settlers  were  clustered  near  Fort  Smith,  and 
this  portion  of  the  Settlement  was  called  Shanty  Town, 
sometimes  Menomoneeville.  Adjoining  Fort  Smith  and 
Shanty  Town  was  the  Green  Bay  Mission — in  later  years 
known  as  the  Cadle  School  or  Farm.  Opposite  Fort  Howard 
on  the  east  side  of  the  river,  where  Christ  Church  now  stands, 
was  Navarino,  a  great  rival  of  Shanty  Town.  Beyond  De 
Pere  there  was  no  Settlement  in  Wisconsin,  for  a  number  oi 
years,  except  two  or  three  families  at  Grand  Kaukalin, 


i8 


Consecration  of  S.  Paul’s  Cathedral 


the  present  Kaukauna,  until  we  come  to  the  settlement 
at  Prairie  du  Chien  on  the  Mississippi.  All  north,  east 
and  west  of  Green  Bay  was  a  wilderness,  inhabited  only  by 
the  red  man  and  the  wild  beasts  and  birds.  There  were 
solitary  French  and  half-breed  tur  traders  of  the  American 
Fur  Co.  stationed  at  Portage,  Kewaunee,  Manitowoc,  She¬ 
boygan,  and  Milwaukee,  but  these  had  their  homes  in  Green 
Bay,  and  merely  regarded  themselves  as  temporary  occu¬ 
pants  of  these  trading  posts. 

Such  was  Green  Bay  and  Wisconsin  at  this  time.  This 
whole  region  west  of  Lake  Michigan  was  unknown,  except 
by  the  Indians  and  fur  traders.  The  people  of  the  United 
States  into  whose  possession  it  had  recently  come,  looked 
upon  it  as  a  sort  of  Dismal  Swamp  region,  fit  only  for  Indian 
territory. 

The  removal  of  the  New  York  Indians  into  this  Territory 
west  of  Lake  Michigan,  was  being  agitated  in  Congress  and 
elsewhere,  because  their  lands  in  New  York  had  become  val¬ 
uable  and  were  coveted  by  speculators.  In  1819  the  Rev. 
Dr.  Jedediah  Morse  (of  what  denomination  I  do  not  know) 
traveled  through  the  North  West  as  far  as  Green  Bay,  and 
reported  to  the  War  Department  setting  forth  the  great  ad¬ 
vantage  it  would  be  to  the  Indians  to  remove  to  Green  Bay. 

*This  same  Reverend  gentleman  visited  the  New  York 
Indians  and  exerted  all  his  power  of  persuasion  to  induce 
them  to  move  west. 

Among  the  Oneidas  at  this  time,  there  was  a  half  breed 
of  the  St.  Regis  band  of  the  Iroquois,  named  Eleazer 
Williams,  celebrated  in  after  years  for  his  claim  to  be  the 
“lost  Dauphin.”  In  a  report  to  the  General  Convention  of 
1820,  Bishop  Hobart  thus  speaks  of  Mr.  Williams:  “Mr. 
Eleazer  Williams,  a  young  man  of  Indian  extraction,  a 
Candidate  for  Holy  Orders,  is  licensed  by  the  Bishop  as  a 
Lay  Reader  and  a  Catechist,  to  officiate  in  the  Mohawk  lan¬ 
guage  in  S.  Peter’s  Church,  Oneida  Castle,  Oneida  County, 
the  congregation  of  which  is  composed  of  Indians.  The 
Oneida  tribe  have  now  a  handsome  and  commodious  church, 


*A.  G.  Ellis  in  his  “  Recollections.” 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


19 


and  are  enjoying  the  faithful  services  of  their  licensed 
Catechist.  .  .  He  leads  their  devotions  in  their  Church  by 

the  use  of  a  translation  of  our  Liturgy  into  the  Mohawk 
language,  in  which  they  join  with  every  appearance  of 
devout  attention,  and  with  the  full  effect  of  proper  apprecia- 
ciation.” 

Mr.  Williams  became  enraptured  with  Dr.  Morse’s 
scheme  for  the  removal  of  the  Indians;  and  seems  to  have 
become  infatuated  with  the  idea  of  establishing  an  Indian 
empire  in  this  territory  west  of  Lake  Michigan.  In  further¬ 
ance  of  this  scheme,  in  the  spring  ot  1821,  he,  together  with 
a  young  man  named  Albert  G.  Ellis,  a  teacher  among  the 
Indians  at  Oneida  Castle,  N.  Y.,  and  father  of  the  Hon.  E. 
H.  Ellis,  now  residing  at  Green  Bay,  visited  New  York  City 
and  Philadelphia.  At  New  York  Mr.  Williams  had  a  con¬ 
ference  writh  the  president  of  the  “New  York  Land  Co.,” 
which  held  pre-emption  right  of  purchase  of  the  most  of  the 
Indian  reservations  in  the  state  of  New  York.  This  land 
company,  appreciating  the  fact  that  Mr.  Williams  would  be 
a  powerful  agent  in  affecting  the  removal  of  the  Indians, 
“bestowed  upon  him  several  hundred  dollars.”  “These 
largesses,”  Mr.  Ellis  informs  us,  “were  repeated  many  times 
after.”  (A.  G.  Ellis,  Recollections,  pub.  State  His.  So.)  At 
Philadelphia,  Mr.  Williams  conferred  with  the  Executive 
Committee  of  the  Domestic  and  Foreign  Missionary  Society 
of  the  Protestant  Episcopal  Church,  from  whom  aid  was 
solicited  for  establishing  a  Mission  among  the  Indians  at 
Green  Bay.  It  is  of  interest  to  note,  in  passing,  that  this 
Executive  Committee  were  the  Rev.  George  Boyd,  Rev.  Jack- 
son  Kemper,  and  the  Rev.  Dr.  Milnor,  who  Mr.  Ellis  remarks, 
“  treated  us  courteously,  but  with  evident  caution.” 

In  the  summer  of  this  same  year,  1821,  Mr.  Williams, 
accompanied  by  the  Hon.  C.  C.  Trowbridge  as  Government 
Commissioner, conducted  to  Green  Bay  a  small  delegation  of 
Indian  representatives  of  “The  Six  Nations.”  There  they 
met  the  Menomonees  and  Winnebagoes  in  Council,  and  ob¬ 
tained  the  promise  of  lands,  and  returned  immediately  to 
New  York  with  favorable  reports.  In  1822,  Mr.  Williams, 


20 


Consecration  of  S.  Paul’s  Cathedral 


with  Mr.  Ellis,  and  quite  a  large  delegation  of  Oneidas, 
Stockbridges  and  Brothertowns,  came  to  Green  Bay,  and  at 
a  Council,  the  Menomonees  agreed  to  admit  the  Six  Tribes 
of  New  York  Indians  to  a  common  share  in  all  their  lands. 
The  Menomonee  Tribe  was  greatly  influenced  in  this  matter 
by  the  French  settlers,  with  whom  they  were  largely  inter¬ 
married.  The  better  class  of  French  and  half-breeds  had 
come  to  set  a  high  estimate  on  education,  and  Mr.  Williams 
promised  them,  if  they  would  use  their  influence  to  favor  his 
plans,  he  would  guarantee  the  establishment  among  them  ot 
schools  and  other  institutions  of  civilization.  The  Indians 
with  Mr.  Williams,  spent  the  first  winter  after  their  arrival 
in  “Shanty  Town,” occupying  the  old  Agency  buildings  near 
Fort  Smith.  The  Oneidas  next  year  settling  on  Duck  Creek, 
some  ten  miles  west  of  Green  Bay,  and  the  Stockbridges  and 
Brothertowns  settled  first  along  the  banks  of  the  Fox  River, 
near  Little  Chute,  and  finally  on  the  east  shore  of  Lake  Win¬ 
nebago,  where  they  are  to-day.  Small  delegations  of  the 
Oneidas  and  Stockbridges,  continued  for  several  years  there¬ 
after,  to  emigrate  from  New  York  and  join  their  relatives 
in  the  west,  but  the  other  tribes  of  the  Six  Nations  opposed 
the  emigration  scheme,  and  would  have  nothing  to  do  with 
it.  Mr.  Ellis,  shortly  alter  his  arrival,  began  teaching  and 
lay  reading  at  Shanty  Town,  where  he  had  a  successful 
school.  His  school  appears  to  have  been  a  Church  school  to 
all  intents.  He  organized  a  Sunday  School  and  read  service 
regularly  on  Sundays.  Mr.  Ellis  says  that  Williams 
preached  occasionally  at  the  garrison,  but  taught  no  school, 
and  did  but  little  missionary  work  among  the  Indians;  he 
made  no  pretense  of  living  with  the  Oneidas  at  Duck  Creek, 
but  made  his  home  at  Little  Kaukalin  on  the  Fox  River, 
twelve  miles  from  the  Oneida  Reservation. 

The  only  reference  to  Mr.  Williams  that  I  have  been  able 
to  find  in  the  Reports  of  the  Domestic  and  Foreign  Mission¬ 
ary  Society  to  the  General  Convention  is  as  follows : 
(Report  August,  1829.) 

“  Oneida  Mission,  on  tie  Fox  River  of  Green  Bay.  The 
Rev.  Eleazer  Williams  was  appointed  to  this  Mission 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


21 


in  August,  1828,  upon  a  salary  of  $250.  He  is  considered  a 
Missionary  to  the  Oneida  Indians,  who  have  removed  from 
the  state  of  New  York  and  settled  on  the  Fox  River,  and  is 
required  to  keep  a  school  for  the  instruction  of  their 
child  rend  ’ 

Mr.  Williams  seems  to  have  spent  a  great  deal  of  time 
for  several  years,  in  journeying  to  and  from  New  York, 
Philadelphia  and  Washington,  for  the  purpose  of  consulting 
congressmen,  the  New  York  Land  Co.  and  others,  relative 
to  his  emigration  scheme ;  with  little  mind  or  thought  for 
anything  but  an  Indian  Empire.  Mr.  Ellis  says,  “the 
Oneidas  thus  abandoned,  lost  all  patience  and  applied  to  the 
Missionary  Board  for  a  religious  instructor  and  learned  that 
Mr.  Williams  was  understood  to  be  their  Missionary.” 
“The  Indians,  convinced  that  Williams  was  drawing  and 
consuming  the  stipend,  without  rendering  any  equivalent 
service,  called  a  council  at  Duck  Creek,  at  which  the  Indian 
agent,  Col.  Boyd,  and  several  prominent  citizens  of  Green 
Bay  were  present.  The  result  was  a  unanimous  request 
that  the  agent  should  draw  up  in  writing  a  statement  of 
their  grievances,  to  be  forwarded  to  the  Secretary  of  War 
and  to  the  proper  Church  authorities,  with  a  request  that 
Mr.  Williams’  relations  with  the  tribe  should  be  severed.” 
Mr.  Williams  was  never  transferred  to  Bishop  Kemper’s 
jurisdiction,  but  remained  to  the  day  of  his  death  in  1858,  a 
deacon,  under  the  jurisdiction  of  the  Bishop  of  New  York. 
Bishop  Horatio  Potter  in  his  Convention  address  in  1858, 
referring  to  Mr.  Williams’  death,  says  distinctly  “the  Rev. 
Eleazer  Williams  had  never  been  advanced  to  the  Priest¬ 
hood.” 

From  recent  publications  by  the  Wisconsin  State  Histor¬ 
ical  Society  of  documents  relating  to  the  Episcopal  Chnrch 
in  Green  Bay,  we  gather  a  good  deal  of  valuable  information 
hitherto  unknown,  or  forgotten.  Mr.  Ellis  taught  school  in 
Green  Bay  under  Mr.  Williams’  direction  until  April,  1824, 
when  he  visited  New  York.  “ By  this  time,”  he  says,  “the 
Committee  of  the  Church  had  lost  confidence  in  Mr.  Williams, 
and  I  was  notified  that  they  had  appointed  the  Rev.  Norman 


22 


Consecration  of  S.  Paul’s  Cathedral 


Nash,  of  Philadelphia,  Missionary  at  Green  Bay,  at  the  same 
time  notifying  me  that  they  had  voted  me  a  salary  of  $300 
per  annum,  and  sending  me  a  commission  as  Catechist,  Lay 
Reader  and  school  master.”  Air.  Nash  and  Mr.  Ellis  arrived 
in  Green  Bay  in  August,  1825.  Air.  Nash  opened  a  school  in 
the  old  Indian  agency  building  on  the  west  side  of  the  river, 
while  Mr.  Ellis  opened  another  on  the  east  side,  in  the  new 
school  house  at  Shanty  Town. 

Mr.  Nash  remained  less  than  a  year,  going  back  to  New 
York  some  time  in  the  spring  of  1826,  but  before  departing 
he  organized  Christ  Church  Parish,  Green  Bay.  Heretofore 
we  have  all  supposed  that  the  date  of  the  organization  was 
1829.  The  original  leaves  of  the  Vestry  Record  Book  left  by 
Henry  S.  Baird,  are  in  possession  of  the  State  Historical  So¬ 
ciety,  also  the  original  declaration  of  Faith,  with  autograph 
signatures  of  the  Vestrymen  attached  thereto.  From  these 
minutes  we  learn  that  a  meeting  of  the  inhabitants  of  Green 
Bay  was  held  at  the  office  of  Robert  Irwin,  Jr.,  on  Monday 
the  10th  day  of  April,  A.  D.  1826.  J.  D.  Doty,  Esq.,  was 
appointed  chairman.  The  object  ol  the  meeting  being  stated 
by  the  Rev.  Mr.  Nash,  and  upon  balloting  the  following 
persons  were  declared  duly  elected  to  said  Vestry,  to-wit : 
John  Lawe,  John  P.  Arndt,  J.  D.  Doty,  R.  Irwin,  Jr.,  A.  G. 
Ellis,  Daniel  Whitne\^  and  H.S.  Baird,  all  afterwards  famous 
men  in  the  state.  The  Vestry  met  subsequently,  and  elected 
A.  G.  Ellis  and  Robert  Irwin,  Jr.,  Wardens. 

In  reviewing  the  early  Church  work  at  Green  Bay,  we 
must  not  confound  the  “Green  Bay  Alission  ”  with  the 
“Oneida  Alission.”  What  was  known  as  the  “Green  Bay 
Alission”  was  in  later  years  designated  as  the  “  Cadle  Alis¬ 
sion  ”  or  Cadle  Farm ;  and  was  located  as  I  have  said,  on  the 
east  side  of  the  Fox  River,  some  three  miles  above  Fort 
Howard.  This  Alission  was  established  primarily  and  prin¬ 
cipally,  for  the  benefit  of  the  Ivfenomonee  tribe  of  Indians. 
It  received  government  aid  in  accordance  with  the  provi¬ 
sions  of  a  treaty  made  with  them,  regarding  the  removal 
west  of  the  New  York  Indians.  The  Oneida  Alission  was 
some  nine  or  ten  miles  west  from  Green  Bay,  on  Duck  Creek, 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


23 


and  in  the  early  day  was  usually  called  the  “Duck  Creek 
Mission.” 

To  resume  our  story,  Air.  Nash  on  his  return  east  was 
appointed  Missionary  and  superintendent  of  the  “  Green  Bay 
Mission,”  but  did  not  subsequently  proceed  to  the  station. 
In  May,  1827,  the  Green  Bay  Mission  was  “  suspended,  be¬ 
cause  of  the  unfavorable  prospect  of  affairs  in  relation 
thereto.”  It  seems  to  have  remained  suspended  until  some 
time  in  1829.  Meantime,  the  government  of  the  United 
States  had  made  a  treaty  with  the  Indians  living  in  the 
vicinity  of  Green  Bay,  and  Congress  appropriated  $1000  a 
year  for  three  years  and  $1500  a  year  thereafter,  at  the 
pleasure  of  the  Government,  for  the  education  of  these  Wis¬ 
consin  Indians.  This  appropriation  being  placed  at  the 
disposal  of  the  Domestic  and  Foreign  Missionary  Society, 
they  immediately  proceeded  to  take  measures  for  resuming 
Missionary  work  at  this  station,  and  in  theii  report  after 
referring  to  the  Government  appropriation  and  Mr.  Nash’s 
declination,  stated:  “  Accordingly  the  Rev.  Richard  F.Cadle 
has  been  appointed  for  that  station  and  superintendent  of 
the  education  establishment.  He  is  now  (August,  1829,)  on 
his  way  to  his  station,  where  he  will  be  joined  by  Mr.  Albert 
G.  Ellis  and  his  wife,  who  are  to  take  charge  respectively  of 
the  farming  and  household  departments.”  Soon  after  his 
arrival  at  Green  Bay  in  1829,  Mr.  Cadle,  assisted  by  his 
sister  Sarah  B.  Cadle,  opened  a  school  in  the  officers 
quarters  of  the  unoccupied  barracks  at  Camp  Smith  at 
Shanty  Town.  In  1830  a  Mission  house  and  school  house 
were  erected  on  land  obtained  from  the  Government,  ad¬ 
joining  the  Military  reservation  on  the  north,”  followed  by 
other  buildings  in  1831-2,  at  a  total  expense  of  about 
$9000.  The  school  was  incorporated  as  the  “University  of 
Wisconsin  at  Green  Bay,”  and  afterwards  as  Hobart 
University.”  Mr.  Cadle  continued  his  valuable  services  at 
this  Mission  until  June  1,  1834,  at  which  time,  exhausted  by 
many  cares  and  perplexities,  and  with  health  failing,  he 
resigned.  It  was  in  the  summer  of  this  year  that  the  Rev. 
Doctors  Kemper  and  Milnor  visited  the  Mission,  as  repre- 


24 


Consecration  of  S,  Paul’s  Cathedral 


sentatives  ol  the  Domestic  and  Foreign  Missionary  Society, 
to  investigate  the  management  of  the  school,  some  trouble 
having  arisen  over  a  matter  of  discipline.  No  reference  to 
this  investigation  appears  in  the  following  Triennial  Report 
ol  the  Society.  The  supposition  is,  that  Mr.  Cadle  was 
entirely  exhonorated  and  his  conduct  approved.  The  Rev. 
Jackson  Kemper,  D.D.,  in  his  journal  of  this  visit  to  Green 
Bay  states,  “Milnor  read  our  report  to  the  Mission  family — 
all,  and  particularly  Cadle  and  his  sister,  appeared  to 
approve  of  it.” 

After  resigning  the  superintendency  of  the  Mission,  Mr. 
Cadle  spent  a  year  and  a  half  ministering  to  the  Oneidas  at 
Duck  Creek.  In  1836,  he  was  appointed  Missionary  at 
Navarino.  Afterwards  he  served  as  Chaplain  at  Forts 
Winnebago  and  Crawford,  and  one  winter  was  Chaplain  of 
the  Legislative  Council  at  Madison.  In  1841,  he  was 
chosen  Superior  of  Nashotah  House,  but  he  preferred  the 
work  of  an  itinerant  Missionary,  and  being  the  only  avail¬ 
able  Priest  in  the  territory  at  that  early  date,  his  services 
were  in  great  demand.  He  did  Missionary  work  in  Mil¬ 
waukee,  Racine,  Whitewater,  Portage,  Prairie  du  Chien, 
Mineral  Point  and  as  far  west  as  Dubuque.  He  was  indeed, 
a  general  Missionary  and  great  itinerant,  the  first  represent¬ 
ative  of  the  Church  in  many  places  in  the  west.  Self- 
sacrificing  and  conscientious  in  the  discharge  of  his  duties, 
always  leaving  behind  him  loving  friends  and  the  odor  of  a 
good  name. 

In  the  fall  of  1834,  the  Rev.  D.  E.  Brown  succeeded  Mr. 
Cadle  as  superintendent  of  the  ‘‘Green  Bay  Mission,”  and 
continued  the  work  until  the  fall  of  1838,  when  he  resigned, 
having  practically  closed  the  school  in  obedience  to  direc¬ 
tions  from  the  Board  of  Missions.  The  Mission  school 
continued  nominally  in  existence  for  some  few  years  longer, 
under  the  care  of  the  Rev.  Solomon  Davis,  Missionary  to  the 
Oneidas.  In  1841,  Mr.  Davis  acknowledged  the  receipt  of 
$1500  from  the  Indian  agent  ‘'to  be  expended  in  tuition, 
board  and  clothing  of  ten  destitute  orphan  children  at  the 
Green  Bay  Mission” — and  added  ‘‘the  agent  has  further 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


25 


intimated  to  me,  that  the  next  sum  of  $1500,  which  is  soon 
to  come  into  his  hands,  shall  be  appropriated  in  the  same 
way  to  our  school  among  the  Oneidas.” 

It  is  somewhat  confusing  to  read  of  the  various  Parishes 
that  seem  to  have  been  “ organized ”  at  the  Green  Bay 
settlement.  The  prevalent  idea  of  that  day  seemed  to  be 
that  no  regular  Church  services  could  be  celebrated,  in 
private  room  or  school  house,  without  first  organizing  a 
“Parish”  Three  Parishes  at  least,  are  spoken  of  as  having 
been  organized  in  Green  Bay  previous  to  the  year  1834. 
First,  old  Christ  Church,  already  referred  to,  in  1826;  then 
Christ  Church,  Menomoneeville,  organized  in  1829  by  the 
election  of  A.  G.  Ellis  and  Judge  J.  D.  Doty,  Wardens,  with 
three  Vestrymen.  This  may  have  been  a  re-organization  of 
the  original  Christ  Church.  The  fire  probably  went  out 
during  the  two  years  the  “  Mission  ”  was  suspended,  and 
was  re-kindled  on  the  arrival  of  the  Rev.  Mr.  Cadle;  or  it 
may  have  been  a  separate  Parish  organized  in  connection 
with  the  Mission  school,  for  when  Mr.  Cadle  was  preparing 
to  leave  in  1834,  he  wrote  the  Indian  agent  about  the 
“  advisability  of  not  allowing  the  corporation  of  Christ 
Church,  Menomoneeville,  to  become  extinct.”  About  this 
time,  Trinity  Church ,  Navarino,  was  organized,  evidently 
for  the  purpose  of  keeping  Mr.  Cadle  in  Green  Bay ;  it 
obtained  from  the  General  Missionary  Board  an  appropria¬ 
tion  of  $250  for  the  ensuing  year,  and  called  Mr.  Cadle  as 
Rector.  Mr.  Cadle  declined  the  call  and  went  to  Duck  Creek 
to  minister  to  the  Oneidas.  Not  until  1838,  twelve  years 
after  the  organization  of  the  first  Parish,  was  a  corner  stone 
laid  for  a  Church  edifice. 

The  Rev.  Solomon  Davis  was  appointed  Missionary  to 
the  Oneidas  at  Duck  Creek  in  October,  1835,  but  owing  to 
the  severity  of  the  weather,  was  detained  at  Mackinaw 
during  the  winter  and  did  not  reach  Duck  Creek  till  May, 
1836.  He  found  the  Indians  worshipping  in  a  log  Church 
which  they  had  built,  and  one  of  their  number  who  had  been 
chosen  by  the  tribe  for  the  purpose,  regularly  performed 
service  on  the  Lord’s  Day  as  Lay  Reader.  In  that  same 


26 


Consecration  of  S.  Paul’s  Cathedral 


year  1835,  the  Rev.  Henry  Gregory  and  his  wife  were 
appointed  Missionaries  and  teachers  in  an  establishment  of 
the  United  States  Government,  for  the  benefit  of  the  Menom- 
onees  at  some  point  on  Lake  Winnebago.  A  little  more 
than  a  year  later,  this  establishment  was  relinquished  by 
the  Government,  and  it  being  thought  inexpedient  to  attempt 
a  Mission  among  the  tribe  at  the  sole  expense  of  the  Church, 
Mr.  Gregory  resigned. 

The  Black  Hawk  war  in  1832,  brought  great  and  lasting 
results  to  the  territory,  by  the  wide  advertising  which  it 
gave  to  this  region.  The  Volunteer  soldiers  who  marched 
through  the  country,  were  charmed  with  its  beauty  of  lakes 
and  streams  and  prairies  and  wooded  groves,  and  soon  the 
eastern  states  were  filled  with  newspaper  descriptions  of  the 
newly  discovered  paradise,  and  suddenly  a  wave  of  emigra¬ 
tion  broke  upon  the  eastern  and  southern  portions  of  the 
territory,  bringing  settlers  of  good  quality,  with  education 
and  some  religion.  This,  of  course,  meant  death  and 
destruction  to  the  Indian  and  his  rights.  In  1836,  the 
Menomonee  Indians  ceded  to  the  Government  all  their  lands 
west  and  north  of  Winnebago  Lake  and  Fox  River,  and  a 
strip  of  country  along  the  Wisconsin  River.  This  cession 
gave  a  new  impetus  to  the  settlement  of  the  country. 

*The  Rev.  Jackson  Kemper,  D.D.,  having  been  elected 
Missionary  Bishop  for  the  northwest,  was  consecrated  on 
the  29th  of  September,  1835.  His  jurisdiction  embraced 
Indiana,  Missouri,  and  all  the  territory  of  the  northwest.  At 
first  he  made  his  home  in  St.  Louis  and  became  Rector  of 
Christ  Church,  the  only  Episcopal  Church  in  Missouri.  He 
was  a  tireless  Missionary,  and  traveled  by  ox  cart,  stage, 

♦Wisconsin  was  part  of  Michigan  T  rritory  from  1818  until  1836.  The  Green  Bay 
Mission  was  the  beginning  of  Church  work  in  Michigan  Territory,  and  by  arrangement 
with  the  Domestic  and  Foreign  Missionary  Society,  was  taken  under  the  especial  patron¬ 
age  of  the  Diocese  of  New  York.  Bishop  Hobart  evidently  exercised  jurisdiction,  and 
was  the  first  Bishop  to  visit  the  Territory,  which  he  did  in  1827,  laying  the  corner  stone 
of  S.  Paul’s  Chuich,  Detroit,  and  administering  the  rite  of  confirmation;  and  a  year  later 
returned  to  consecrate  the  Church.  After  the  Diocese  of  Michigan  was  organized,  it  was 
in  May,  1834.  placed  under  the  Episcopal  supervision  of  the  Rt.  Rev.  Charles  P. 
Mellvaine,  Bishop  of  Ohio.  In  1836,  Bishop  McKoskry  was  consecrated  as  the  first 
Bishop  of  Michigan,  and  he  assumed  jurisdiction  over  Wisconsin  Territory  as  part  of  his 
Diocese,  though  it  had  been,  previous  to  his  consecration,  divorced  from  Michigan  and 
made  a  separate  Territory.  He  made  a  “visitation”  at  Green  Bay  in  1836,  maintaining 
that  the  erection  of  Wisconsin  into  a  separate  Territory  could  not  divide  his  Diocese. 
The  disputed  jurisdiction  was  settled  in  1838  and  Wisconsin  was  formally  placed  under 
Bishop  Kemper’s  jurisdiction. 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


27 


and  on  horseback,  through  Indiana,  Kansas,  Western  Mis¬ 
souri  and  the  Indian  Territory,  visiting  the  towns  and  rude 
settlements  long  distances  apart,  over  muddy  roads  and 
through  swamps,  preaching,  baptizing,  confirming  and 
administering  the  Bread  of  Life,  to  the  scattered  members  of 
the  household  of  Faith  wherever  he  could  find  them.  In  July 
1838,  he  first  entered  Wisconsin,  with  which  his  relations 
were  destined  to  become  most  intimate.  At  the  time  of  his 
arrival  in  this  territory,  he  found  four  Missionaries,  the  Rev. 
Daniel  E.  Brown  at  the  Green  Bay  Mission  school,  the  Rev. 
R.  F.  Cadle  at  Prairie  du  Chien,  the  Rev.  Solomon  Davis  in 
charge  of  the  Oneida  Mission,  Duck  Creek,  and  the  Rev. 
John  Noble,  Missionary  at  Milwaukee.  There  was  only 
one  Church  building  completed  in  the  territory,  the 
old  log  Church  at  the  Oneida  Mission.  In  his  report 
to  the  General  Convention  this  year,  Bishop  Kemper 
says,  “  I  have  traveled  through  the  greater  portion  of  Wis¬ 
consin.  A  few  congregations  have  been  organized  and 
Episcopalians  are  to  be  found  in  many  of  the  rising  towns  of 
that  most  beautiful  country.  I  confirmed  at  Fort  Winne¬ 
bago,  DePere,  Green  Bay  and  Duck  Creek,  and  had  the  high 
gratification  of  laying  the  corner  stone  of  a  new  edifice  for 
public  worship  for  the  Oneidas ;  besides  the  corner  stone  of  a 
Church  to  be  erected  immediately  at  Green  Bay.” 

Think  a  moment  of  the  condition  of  the  country  and  of 
the  mode  of  travel  in  that  early  day.  The  usual  route  be¬ 
tween  Fort  Howard  and  Fort  Winnebago  was  to  follow 
a  trail  on  the  west  side  of  Lake  Winnebago  and  cross  the 
river  at  Knaggs  Ferry,  where  Oshkosh  now  is,  and  then 
cross  the  Fond  du  Lac  River  some  where  near  the  present 
city  of  that  name.  After  the  Stockbridges  and  Brotherto wns 
located  on  Lake  Winnebago,  there  was  a  new  route  opened 
on  the  east  side  of  the  lake.  There  were  no  regularly  laid 
out  roads,  only  the  settlers  circuitous  tracks,  mostly  mud 
and  corduroy,  and  the  Indian  trails.  Deep  creeks  had  to  be 
forded  and  sloughs  to  be  waded.  There  were  few  settlers, 
and  these  few  at  the  old  trading  forts,  grouped  togethei  ioi 
mutual  protection;  with  here  and  there,  far  apart,  under 


28 


Consecration  of  S.  Paul’s  Cathedral 


the  shadows  of  the  far  spreading  wilderness,  on  the  bank  of 
lake  and  streams,  the  hastily  built  log  cabins— not  buildings, 
for  they  were  furnished  with  too  few  of  the  comforts,  con¬ 
veniences  and  attractions  which  constitute  a  house  a  home , 
to  be  called  anything  else  than  cabins  or  shanties.  These 
were  the  only  traces  then  existing  of  the  approach  to  civil¬ 
ization  with  its  attendant  blessings.  Indian  villages  were 
scattered  here  and  there  up  and  down  the  streams  and  by 
the  lakes;  it  was  the  dearly  cherished  abode  of  the  Winne- 
bagos  and  the  Menominees,  a  region  remarkable  for  its 
beauty  and  fertility. 

The  first  ordination  in  the  Territory  took  place  in 
Hobart  Church,  Duck  Creek,  among  the  Oneidas,  Sunday, 
October  9,  1842.  It  was  then  that  the  Rev.  James  Loyd 
Breck  and  the  Rev.  William  Adams,  Deacons,  were  made 
Priests.  These  young  men  had,  the  previous  year,  come  to 
Wisconsin  to  form  an  Associate  Mission  to  do  itinerant 
Missionary  work.  This  Association  afterwards  developed 
into  Nashotah  Theological  Seminary.  There  was  no  com¬ 
pleted  or  consecrated  Church  in  Wisconsin  except  Hobart 
Church,  Duck  Creek,  hence  these  young  Missionaries,  made 
the  “  delightful  journey  of  120  miles  with  the  Bishop,  taking 
in  all  nearly  four  days  to  go.”  Incidentally  we  may  relate 
that  the  Rev.  Mr.  Cadle  making  a  journey  alone  over  this 
route  a  few  years  previously,  became  lost  and  nearly 
perished.  There  were  no  hotels  in  these  “back  woods”  in 
that  early  day,  consequently  it  was  necessary  to  “camp 
out”  or  put  up  with  such  accommodation  as  the  settlers’ 
cabins  afforded.  These  cabins  were  usually  very  small,  hav¬ 
ing  but  one  room  and  possibly  an  attic,  with  beds  un¬ 
curtained.  The  guests  were  obliged  to  sleep  where  all  the 
rest  of  the  family  slept,  or  take  to  the  hay  stack.  Here  is  a 
sample  of  the  experience  related  by  one  of  our  early  Mis¬ 
sionaries :  “When  I  first  came  out,  I  felt  awfully  bad  at 
such  vile  barbarities,  but  I  am  getting  somewhat  wild  my¬ 
self,  and  following  the  example  of  my  good  Bishop,  can 
carry  on  a  conversation  with  the  family  after  having  gone 
to  bed.  Thus  we  live  up  to  the  principle  of  carrying  out 


DANIEL  JONES, 

Watertown,  Wis. 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


29 


our  churchmanship  under  every  circumstance.  We  once  slept 
eight  in  a  room,  and  the  tattling  old  woman  kept  the  Bishop 
awake  a  long  time.” 

At  the  call  of  Bishop  Kemper,  the  Primary  Convention 
of  the  Protestant  Episcopal  Church  in  Wisconsin  Territory, 
was  held  in  S.  Paul’s  Church,  Milwaukee,  on  Thursday,  June 
24,  1847.  There  were  twenty-three  Clergymen  in  the  Terri¬ 
tory  (including  the  Bishop)  of  whom  twenty-two  were 
present  at  the  Convention,  and  thirty-five  Lay  delegates, 
representing  a  total  of  twenty-five  organized  Paiishes.  All 
these  delegates,  so  far  as  I  know,  have  entered  into  lest, 
except  three  Clergymen  and  one  Layman.  The  living  are 
the  Rev.  Gustaf  Unonius,  now  residing  in  Sweden;  the 
Rev.  J.  P.  T.  Ingraham,  D.D.,  Rector  of  Grace  Church,  St. 
Louis,  Mo.,  and  our  well  beloved  brother,  the  Rev.  F.  R. 
Haff,  Rector  emeritus  of  the  Parish  he  served  so  long  and 
faithfully,  Trinity,  Oshkosh.  It  is  worth  mentioning  that 
these  three  Clergymen  were  all  sometime  Missionaries  in 
what  is  now  the  Diocese  of  Fond  du  Lac.  The  only  living 
Lay  delegate  of  that  Primary  Convention  is  Mr.  Daniel 
Jones,  of  Watertown,  Wis.  He  was  the  sole  Lay  delegate  in 
the  Convention  from  S.  Paul’s  Church,  that  city,  and  still 
survives,  the  honored  Senior  Warden  of  his  old  Parish. 

From  the  portion  of  the  Territory  which  embraces  the 
present  Diocese  of  Fond  du  Lac,  there  were  four  Clergymen 
and  three  self-supporting  Parishes  represented  in  the  Con¬ 
vention,  viz.:  Christ  Church,  Green  Bay,  the  Rev.  William 
Hommon,  Rector,  reported  a  good  Church  edifice,  organ 
and  bell.  J.  V.  Suydam  was  the  Lay  delegate.  Hobart 
Church,  Duck  Creek,  the  Rev.  Solomon  Davis,  Rector,  the 
Rev.  F.  R.  Haff,  Assistant  Minister.  Four  Indians  were 
present  as  Lay  delegates  from  this  Parish.  Mr.  Davis 
reported  that  a  neat  gothic  Church  had  been  erected  to 
replace  the  old  log  Church,  also  a  convenient  parsonage  and 
school  house,  cost  of  church  building  $3,800.  This  Church, 
he  says,  was  “  completed  entirely  at  the  cost  of  the  Oneidas, 
and  it  is  worthy  of  remark  that  it  is  the  first  Episcopal  Church 

consecrated  in  the  Territory,  the  old  log  Church  of  this 


30 


Consecration  of  S.  Paul’s  Cathedral 


Indian  Mission  having  been  the  first  Episcopal  Church  ever 
erected  in  Wisconsin. 

Grace  Church  Parish,  Sheboygan,  was  organized  in 
1847,  a  Church  built  and  consecrated  in  less  than  two  years 
after  stated  services  began,  and  while  the  Missionary,  the 
Rev.  L.  W.  Davis,  was  yet  in  Deacons’  Orders ;  and  it  is 
worthy  of  note,  without  any  aid  from  friends  abroad  or  from 
the  Board  of  Missions.  S.  F.  Benjamin  was  Lay  delegate 
for  this  Parish.  At  the  Primary  Convention  the  Rt.  Rev. 
Jackson  Kemper  was  unanimously  elected  Bishop  of  the 
Diocese  of  Wisconsin,  which  he  declined  and  remained  Mis¬ 
sionary  Bishop  of  the  northwest.  In  his  Convention 
address,  the  Bishop  dwelt  particularly  upon  the  great 
blessing  to  the  Church  in  the  west,  to  be  expected  from 
Nashotah’s  training  young  men  for  the  ministry.  He  says, 
“Years  have  elapsed  without  my  being  able  to  induce  one 
Clergyman  to  join  us  from  the  east.”  “At  this  moment  I 
could  find  employment  for  more  than  twenty  within  the 
bounds  of  my  Mission.”  The  key-note  of  his  address,  as 
of  nearly  all  his  addresses,  was,  “the  love  of  Christ  con- 
straineth  us.” 

During  the  next  ten  years,  the  number  of  Parishes  in 
this  (Fond  du  Lac)  jurisdiction  increased  from  three  to 
thirteen  and  the  number  of  communicants  from  192  to  494. 
The  ten  new  Parishes  were  organized  in  the  following  order: 
S.  James’,  Manitowoc,  in  1848;  Christ  Church,  Green  Lake, 
and  S.  Paul’s,  Fond  du  Lac,  in  1849;  Trinity,  Marquette, 
and  Grace  Church,  Dartford,  in  1851 ;  Intercession,  Stevens 
Point,  in  1852;  Trinity,  Oshkosh,  in  1854;  Trinity,  Berlin, 
in  1855;  S.  Paul’s,  Plymouth,  and  S.  Paul’s,  Two  Rivers,  in 
1857. 

The  ten  Clergymen  in  this  jurisdiction  in  1857,  were  the 
Rev.  G.  R.  Bartlett,  Rector  of  Trinity,  Marquette;  Rev.  S.  G. 
Callahan,  Missionary  at  Butte  des  Morts,  etc.;  the  Rev. 
George  B.  Eastman,  S.  Paul’s,  Fond  du  Lac;  Rev.  C.  C. 
Edmunds,  Missionary  at  Menasha,  Appleton,  etc.;  the  Rev. 
E.  A.  Goodnough,  Missionary  to  the  Oneidas ;  the  Rev. 
Thomas  Green,  Intercession, Stevens  Point;  the  Rev.  William 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


3* 


Green,  Deacon,  Christ  Church,  Green  Bay;  the  Rev.  Melanc- 
thon  Hoyt,  S.  James’,  Manitowoc;  the  Rev.  J.  B.  Pradt, 
Grace  Church,  Sheboygan;  the  Rev.  D.  W.  Tolford,  Mission¬ 
ary  at  Trinity  Church,  Oshkosh. 

At  Lake  Taychora,  now  called  Green  Lake,  as  early  as 
1846,  a  large  tract  of  government  land  was  located  by  the 
Rev.  James  Lloyd  Breck,  which  was  purchased  and  donated 
to  the  Church  by  the  Rev.  Solomon  Davis,  Missionary  to 
the  Oneidas,  for  the  purpose  of  establishing  there  an  Asso¬ 
ciate  Mission  similar  to  that  begun  a  few  years  before  at 
Nashotah.  By  some  mismanagement  this  valuable  property 
was  lost  to  the  Church.  It  was  sold,  I  think,  for  $500, 
by  a  layman  whom  the  Bishop  had  appointed  custodian  of 
the  property.  To-day  the  land  is  worth  several,  hundred 
thousand  dollars.  The  news  of  the  purchase  of  this  tract  of 
land  for  a  “Second  Mission,”  attracted  the  attention  of 
settlers,  and  a  number  of  Church  families  moved  into  the 
neighborhood ;  these  were  anxious  to  have  a  Parish  organ¬ 
ized,  and  besought  the  Bishop  to  send  them  a  Missionary, 
and  one  of  their  number  was  appointed  Lay  Reader  until 
they  could  have  a  resident  clergyman.  In  1848  the  Rev. 
G.  R.  Bartlett,  while  yet  a  Deacon,  was  sent  as  Mission¬ 
ary  to  Green  Lake,  and  somewhere  near  its  beautiful  shores 
he  organized  a  Parish  and  built  a  small  Church,  which  was 
consecrated  in  1849  as  Christ  Church,  Green  Lake.  Nasho¬ 
tah  was  “  The  Mission  ;”  Mr.  Breck’s  plan  was  to  found  here 
a  “  Second  Mission.”  The  Bishop  for  a  time  gave  particular 
attention  to  this  locality  and  made  it  a  center  of  Missionary 
work  for  the  surrounding  country.  He  visited  the  Station 
twice  or  more  in  each  of  the  years  1848  and  49,  spending  a 
number  of  days  on  each  occasion.  He  was  there  Christmas, 
1848,  and  Easter  Day,  1849.  At  these  visitations  the 
Bishop  and  the  young  Missionary  would  go  about  the 
surrounding  country,  ministering  to  the  few  scattered  Church 
people  they  could  find.  In  this  manner,  sometimes  accom¬ 
panied  by  the  Rev.  Melanethon  Hoyt,  or  some  Clergyman  or 
student  from  Nashotah,  they  held  services  at  Dartford, 
Strongville,  Marquette,  Kingston,  Tichora,  Giandville,  Little 


32 


Consecration  of  S.  Paul’s  Cathedral 


Green  Lake,  Mayville,  Waupun,  Horicon,  Fox  Lake,  Beaver 
Darn,  Ripon,  Fond  du  Lac  and  Taycheedah.  Mr.  Bartlett 
was  ordained  Priest  in  1849  and  shortly  afterwards  resigned 
Christ  Church,  Green  Lake,  and  went  to  Marquette,  where 
he  continued  to  minister  to  a  small  congregation  until  after 
the  organization  of  the  Diocese  of  Fond  du  Lac  in  1875.  In 
1851  the  Rev.  J.  P.  T.  Ingraham  succeeded  Mr.  Bartlett  as 
itinerant  Missionary  at  Green  Lake  and  surrounding 
country,  making  his  residence  at  Dartford. 

There  were  great  Missionaries  in  Wisconsin  in  these 
pioneer  days,  R.  F.  Cadle,  James  Lloyd  Breck,  Melancthon 
Hoyt  and  others;  but  Bishop  Kemper  was  the  greatest 
itinerant  Missionary  of  them  all.  He  never  took  a  vacation, 
never  felt  the  need  of  it ;  he  loved  so  well  to  Missionate  that 
it  was  a  real  pleasure  and  recreation.  No  condition  of  roads 
or  weather  ever  deterred  him  from  endeavoring  to  keep  an 
appointment.  The  first  Church  service  held  in  many  places 
in  his  jurisdiction,  was  by  the  Bishop  himself.  He  made  it  a 
point  to  visit,  at  least  once  a  year,  the  scattered  sheep  of  his 
immense  pasture.  And  with  what  glad  hearts  they  wel¬ 
comed  him,  and  followed  him  !  Dr.  Breck  tells  of  a  woman 
a  communicant,  living  on  some  prairie  far  from  any 
settlement,  who  went  forty-five  miles  to  a  town  the  Bishop 
was  visiting,  to  beg  him  to  hold  a  service  in  her  neighbor¬ 
hood,  which  request  was  complied  with,  of  course,  by  the 
good  Bishop.  On  one  of  his  visits  to  Strongville,  a  place 
somewhere  not  far  from  Dartford,  the  Bishop  “met,  as  he 
rode  into  the  village,  a  Churchman  who  had  walked  thirty 
miles  to  attend  public  worship.”  The  Bishop  related  the 
story  in  one  of  his  Convention  addresses  and  says,  “the 
man  had  gone  in  the  spring  with  his  family  to  the  land 
lately  purchased  of  the  Menomonees,  to  secure  a  claim. 
Having  heard  the  evening  before  of  my  appointment,  he 
started  at  mid-night,  in  company  with  one  of  the  Nashotah 
students,  and  was  at  the  place  ready  to  unite  with  his 
brethren  in  the  soul-cheering  worship  of  the  Church.” 

Bishop  Kemper  was  undoubtedly  the  first  Clergyman 
who  saw  Fond  du  Lac.  He  passed  through  this  region  in 


REV.  J.  P.  T. 
St.  Louis, 


INGRAHAM, 

Missouri. 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


33 


1838,  journeying  from  Fort  Winnebago  (Portage)  to  Green 
Bay.  He  passed  here  again  in  1842,  with  Breck  and  Adams, 
but  at  that  time  there  was  no  Fond  du  Lac. 

The  Rev.  James  Lloyd  Breck,  with  some  Nashotah 
students,  of  whom  Mr.  Half  was  one,  I  believe,  while  tramp¬ 
ing  to  Green  Bay  in  1844,  records  passing  a  night  in  a  barn 
at  this  spot,  and  at  that  time  there  were  but  “  two  or  three 
houses  in  the  place.”  The  first  recorded  Church  services  held 
here  were  in  September,  1848,  when  Bishop  Kemper,  accom¬ 
panied  by  the  Rev.  Melancthon  Hoyt,  made  a  visitation, 
each  of  them  preaching  twice  in  Fond  du  Lac,  and  at  the 
older  settlement  Taycheedah.  The  Bishop  considered  it  a 
“station  full  of  promise”  and  “requiring  immediate  atten¬ 
tion.”  Unable  to  find  a  Missionary  for  the  place,  he  returned 
again  in  March,  1849,  accompanied  by  the  Rev.  Mr.  Bart¬ 
lett,  found  six  communicants,  to  whom  he  administered  the 
Holy  Eucharist.  August  1,  that  year,  the  Rev.  Joshua 
Sweet  assumed  charge,  found  seven  Church  families  and 
began  holding  regular  Sunday  services  at  Fond  du  Lac  and 
Taycheedah,  meanwhile  teaching  school  to  support  himself. 
A  Parish  was  organized  immediately,  and  two  years  later  a 
Church  was  consecrated  by  the  name  of  S.  Paul.  Mr. 
Sweet’s  health  failing,  he  resigned,  and  was  succeeded  in 
1854  by  the  Rev.  George  B.  Eastman.  Soon  after  Mr. 
Eastman’s  arrival  a  contract  was  let  for  building  a  parson¬ 
age  which  was  completed  the  following  year,  and  in  1856 
the  congregation  by  unanimous  vote,  relinquished  the 
Missionary  stipend  and  became  self-supporting. 

In  1849,  Rev.  Mr.  Breck  visited  Oshkosh,  which  had 
then  about  1200  inhabitants,  the  grow4h  of  the  previous 
two  years.”  An  old  lady  from  Vermont  upon  hearing  of  his 
arrival,  at  once  entreated  for  the  Baptism  of  her  child.  A 
few  people  gathered  in  a  private  house  and  the  Sacrament  of 
Baptism  was  administered,  which,  Mr.  Breck  says,  was  the 
“  first  Sacrament  ever  administered  here.”  The  Bishop  first 
visited  Oshkosh  in  January,  1850,  and  records  meeting  some 
Vermont  Church  people  anxious  for  Church  services.  He 
administered  the  Lord’s  Supper  to  five. 


34 


Consecration  of  S.  Paul’s  Cathedral 


Oshkosh  is  indebted  to  the  Rev.  Joshua  Sweet,  the  first 
Rector  at  Fond  du  Lac,  for  its  first  stated  services.  Mr. 
Sweet  officiated  regularly  in  Oshkosh  for  some  months  in 
1850,  and  organized  a  congregation  which  was  named  S. 
Peter’s  Church.  In  1851,  the  Rev.  Samuel  G.  Callahan,  who 
had  been  previously  at  the  Green  Lake  Mission,  became 
Missionary  at  Oshkosh  for  a  brief  period.  After  a  vacancy 
of  about  a  year  and  a  half,  the  Rev.  D.  W.  Talford,  in  1854, 
became  settled  pastor,  re-organized  the  Parish  as  Trinity 
Church.  In  the  following  year  valuable  lots  were  secured 
and  a  comfortable  parsonage  built,  and  in  1857  a  Church 
building  was  completed  at  a  cost  of  about  $5,500  and  con¬ 
secrated  that  same  year;  the  Rector  announced  that  he 
would  relinquish  his  Missionary  stipend  at  the  end  of  the 

current  year. 

The  Rev.  Thomas  Green,  after  officiating  for  some  time 
at  the  Green  Lake  Mission,  accepted  an  invitation  in  1853, 
to  become  Rector  of  the  Church  of  the  Intercession,  Stevens 
Point.  The  story  of  the  founding  of  this  Church  can  best  be 
told  in  Bishop  Kemper’s  words,  which  I  quote  from  his 
Convention  address:  “For  the  erection  of  the  Church  at 
Stevens  Point,  we  are  indebted  to  A.  G.  Ellis,  Esq.,  whose 
friendship  I  have  enjoyed  from  almost  the  commencement  of 
my  ministry,  and  whose  attachment  to  the  doctrines  of  the 
Church  has  never  wavered.  Led  by  the  events  of  Providence 
from  Green  Bay  scarcely  more  than  two  years  since,  he 
realized,  in  their  full  force,  his  responsibilities  as  a  Christian 
and  the'head  of  a  family,  and  commenced  without  delay  the 
offices  of  Catechist  and  Lay  Reader.  The  result  is,  a  neat 
and  commodious  Church,  finished,  out  of  debt  and  con¬ 
secrated,  possessing  an  organ  and  bell,  and  enjoying  the 
undivided  attention  of  a  zealous  Missionary.”  There  were 
seven  communicants  reported  in  the  Parish  at  this  date. 
A  Parish  school  house  was  built  during  the  ensuing  summer, 

and  the  Church  was  enlarged  next  year. 

It  would  be  interesting  to  recall  the  early  history  of  all 
the  older  Parishes,  but  time  forbids.  We  glance  ahead 
another  ten  years.  In  1854,  Bishop  Kemper  was  for  the 


and  T.wenty-fifth  Anniversary  of  the  Diocese. 


35 


second  time  unanimously  elected  Diocesan  of  Wisconsin,  and 
now  accepted  the  election  with  the  proviso  that  he  should 
still  retain  his  Missionary  jurisdiction.  In  1859,  by  the 
unanimous  request  of  the  Convention,  he  finally  resigned  the 
office  of  Missionary  Bishop,  and  thereafter  devoted  himself 
exclusively  to  Wisconsin.  In  1866  the  Reverend  and  beloved 
Wm.  Edmond  Armitage  was  elected  and  consecrated 
assistant  to  the  aged  Bishop  of  Wisconsin.  In  the  following 
year  the  Diocese  was  divided  into  three  Convocation  Dis¬ 
tricts,  one  of  which  was  that  of  Fond  du  Lac,  embracing 
practically  the  same  territory  as  the  present  Diocese  of  that 
name.  In  the  ten  years  between  1857  and  1867,  the  number 
of  Clergy  increased  from  ten  to  eighteen  ;  and  there  were  nine 
new  Parishes  organized,  Christ  Church,  Butte  des  Morts ; 
S.  Stephen’s,  Menasha;  Grace,  Appleton;  Grace,  Oakfield; 
S.  Mark’s,  Rosendale;  S.  Mark’s,  Waupaca;  Grace,  Ripon  ; 
S.  John’s,  Wausau,  and  S.  John’s,  Peshtigo.  Meanwhile 
three  of  the  older  Parishes  and  one  more  recently  organized, 
had  become  dormant,  or  dead,  so  that  the  net  gain  in  ten 
years  was  only  five  Parishes,  besides  two  prosperous  Mis¬ 
sions,  Sheboygan  Falls  and  Waupun.  The  number  of 
communicants  increased  from  494  to  1308. 

From  this  date  very  few  new  Parishes  have  been  organized 
in  this  jurisdiction,  in  fact,  we  have  to-day,  no  greater  num¬ 
ber  of  Parishes  on  our  list  than  we  had  in  1867.  Four  Parishes 
are  on  our  list  now,  that  have  been  organized  since  1867, 
viz:  Grace  Church,  Oshkosh;  S.  Andrew’s,  Ashland;  S. 
Paul’s,  Oshkosh ;  and  S.  Paul’s,  Marinette.  These  are  all  the 
Parishes  which  have  been  organized  in  the  past  twenty-three 
years,  except  one  or  two  that  sprang  into  short  lived  and 
permature  existence,  stimulated  by  the  spirit  of  partisanship 
or  thedesirefor  votes  at  an  Episcopal  Election.  In  some  old 
Parishes  the  fires  have  ceased  to  burn,  and  others  have  been 
re-organized  as  Missions,  leaving  our  list  of  Parishes  to-day 
no  larger  than  it  was  in  1867. 

The  Church  hitherto,  all  over  the  country,  had  but  one 
form  of  organization— the  Parish— well  enough  adapted  to 
communities  where  there  were  well-trained,  educated  Church 


36 


Consecration  of  S.  Paul’s  Cathedral 

people,  but  a  very  poor  contrivance  for  our  new  and  changing 
districts,  where  it  is  difficult,  and  in  many  places  impossible 
to  find  Vestrymen  of  sufficient  qualification  to  assume  the 
management  of  the  Church.  It  was  the  custom  to  organize 
a  Parish  wherever  a  few  people  could  be  assembled  fot  stated 
services ;  and  often  those  elected  on  the  Vestry  knew  very 
little  about  the  Church,  and  cared  less;  consequently  the 
woods  and  prairies  began  to  be  filled  with  the  wrecks  and 
bones  of  dead  Parishes;  some  of  which  existed  only  during 
the  brief  incumbancy  of  the  Missionary  that  organized 

them. 

Acting  under  the  guidance  of  the  Assistant  Bishop,  in  1868 
a  new  system  was  adopted,  that  of  organizing  Missions,  in¬ 
stead  of  Parishes.  These  Mission  stations  were  to  be  under 
the  control  of  the  Bishop  and  Board  of  Missions;  the  officers 
to  be  appointed  annually  by  the  Bishop,  and  no  “  Parish 
was  to  be  organized  until  first,  there  should  be  a  sufficient 
number  of  male  communicants  to  act  as  Wardens  and  Vestry¬ 
men,  and  second,  the  Station  is  provided  with  a  Church 
building  and  Parsonage,  and  gives  assurance  of  ability  to 
support  a  Rector  without  Missionary  aid. 

The  adoption  of  this  new  system  accounts  for  the  com¬ 
paratively  few  Parishes  organized  in  the  past  twenty  years, 
and  explains  why  we  have  on  our  list  of  congregationsnearly 
twice  as  many  organized  Missions  as  there  aie  Parishes. 

The  same  convention  in  1866,  that  elected  the  Assistant 
Bishop,  adopted  unanimously  a  resolution  in  favor  of  divid¬ 
ing  the  Diocese.  The  Bishop  gave  his  consent  in  writing  as 
follows  :  “In  accordance  with  the  unanimous  request  of  the 
convention  of  the  Diocese,  and  with  my  own  conviction  re¬ 
peatedly  expressed,  I,  Jackson  Kemper,  D.D.,  by  the  grace  of 
God,  Bishop  of  the  Diocese  of  Wisconsin,  do  hereby  declare 
and  place  on  record  my  assent  and  consent  to  the  Division  of 
this  Diocese,  and  the  erection  of  a  new  Episcopal  See  therein , 
now,  or  soon  as  practicable  hereafter.”  In  his  address  to 
the  Diocese  in  thefollowing  year,  Bishop  Kemper  again  spoke 
with  hearty  approval  of  the  proposed  division— “  let  the  act 
be  done  in  love  and  hope,  and  I  hereby  pledge  myself  to  raise 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


37 


$500  per  annum,  while  I  live,  towards  the  necessary  expenses 
of  the  new  Bishop.” 

There  is  little  to  add  further,  regarding  the  Church’s  ex¬ 
tension  in  this  jurisdiction,  previous  to  the  organization  of 
the  Diocese  of  Fond  du  Lac.  It  was  a  period  of  slow,  but 
healthy  growth,  of  lengthening  of  cords  and  strengthening 
of  stakes.  In  1870  the  Rt.  Reverend  Jackson  Kemper,  D.D., 
that  most  valiant  leader  of  the  vanguard  of  the  Church’s 
host,  was  called  to  his  rest.  His  honored  and  beloved 
successor  in  office,  the  Rt.  Rev.  W.  E.  Armitage,  D.D.,  sur¬ 
vived  the  aged  Bishop,  but  little  more  than  three  years. 
Bishop  Armitage,  full  of  energy,  ability  and  zeal,  did  re¬ 
markable  work  during  his  brief  Episcopate.  Aside  from  the 
hard  work,  and  harder  worry,  in  founding  All  Saints’ 
Cathedral,  Milwaukee,  he  wonderfully  stimulated  the  Mis¬ 
sionary  work  over  the  whole  Diocese;  l,by  the  Organization 
of  the  various  Convocations;  2,  by  the  development  of  the 
plan  for  organized  Missions.  The  evidence  of  Missionary  en¬ 
thusiasm  is  shown  in  the  largely  increased  offerings  for  the 
work.  The  annual  offerings  for  Diocesan  Missions  during 
his  term  of  office  increased  from  $2480,  the  year  of  his  conse¬ 
cration,  to  $8210,  in  the  year  of  his  death,  a  very  remark¬ 
able  increase. 

In  1873  the  canonical  consent  of  the  Council  of  the  Dio¬ 
cese  of  Wisconsin  was  given  to  the  erection  of  a  new  Diocese 
within  the  limits  of  the  Fond  du  Lac  convocation ;  Bishop 
Armitage  earnestly  invoking  the  “aid  of  the  whole  Diocese 
in  bringing  about  this  most  necessary  division.”  In  1874, 
at  the  General  Convention  in  New  York,  the  Rev.  F.  R.  Haff 
presented  the  necessary  documents  concerning  the  Division 
of  the  Diocese  of  Wisconsin,  and  asked  consent  thereto. 
Whereupon  the  House  of  Clerical  and  Lay  Deputies  did  con¬ 
sent  and  ratify  the  formation  of  the  new  Diocese;  which 
action  was  concurred  in  by  the  House  of  Bishops. 

The  Rt.  Reverend  Edward  Randolph  Welles,  D.D.,  was 
in  1874,  elected  Bishop  of  Wisconsin,  and  shortly  after  his 
election  he  issued  a  call  for  the  Primary  Council  of  the 


38 


Consecration  of  S.  Paul’s  Cathedral 


Diocese  of  Fond  du  Lac,  to  be  held  in  S.  Paul  s  Church,  Pond 
du  Lac  city  on  the  7th  day  of  January,  A.  D.  1875. 

The  Clergy  canonically  resident  in  the  new  Diocese  at 

this  time,  were  as  follows : 

The  Rev.  Win.  C.  Armstrong,  Rector  of  S.  Mark’s, 
Waupaca. 

The  Rev.  Martin  V.  Averill,  Rector  of  Christ  Church, 
Green  Bay. 

The  Rev.  George  R.  Bartlett,  Rector  of  Trinity  Church, 
Marquette. 

The  Rev.  Frederick  A.  Beckel,  residing  at  Oshkosh. 

The  Rev.  Robert  W.  Blow,  Rector  of  Grace  Church, 

Sheboygan. 

The  Rev.  John  Blyman,  Rector  of  Grace  Church, 
Oshkosh. 

The  Rev.  Wm.  Dafter,  Rector  of  S.  Paul’s  Church,  Fond 
du  Lac. 

The  Rev.  Jerome  A.  Davenport,  Rector  of  the  Church  of 

the  Intercession,  Stevens  Point. 

The  Rev.  Joseph  De  Forest,  Rector  of  S.  James’,  Manito¬ 
woc. 

The  Rev.  Fayette  Durlin,  Rector  of  S.  Peter’s,  Ripon. 

The  Rev.  George  Gibson,  Missionary  at  Chilton, 

Oconto,  etc. 

The  Rev.  Edward  A.  Goodnough,  Missionary  at  Oneida. 
The  Rev.  Thomas  Green,  residing  at  Wausau. 

The  Rev.  F.  R.  Haff,  Rector  of  S.  James’,  Green  Bay. 

The  Rev.  D.  Bray  ton  Lyon,  residing  at  Ripon. 

The  Rev.  Phillip  McKirn,  Rector  of  S.  John’s,  Wausau. 
The  Rev.  Francis  Moore,  assistant  at  Trinity,  Oshkosh. 
The  Rev.  Robert  N.  Park,  D.D.,  Rector  of  Trinity, 

Oshkosh. 

The  Rev.  Edward  H.  Rudd,  Jr.,  Rector  of  S.  Paul  s,  Ply¬ 
mouth. 

The  Rev.  Henrv  H.  Ten  Broeck,  Missionary  at  Butte  des 
Morts,  etc. 

The  Rev.  George  Vernor,  Rector  of  Grace  Church, 
Appleton. 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


39 


The  Rev.  William  E.  Wright,  Rector  of  Grace,  Oakfield, 
and  in  charge  of  Trinity  Mission,  Wanpun. 

The  Rev.  James  Young,  residing  at  Weyauwega. 

Including  the  Bishop  in  Charge,  the  Clergy  of  the  new 
Diocese  numbered  twenty-four,  of  whom  only  two  are 
resident  to-day  in  the  Diocese.  Exactly  one-half  of  the  total 
number  now  rest  from  their  earthly  labor. 

“  They  climbed  the  steep  ascent  of  heav’n, 

Through  peril,  toil  and  pain; 

O  God,  to  us  may  grace  be  given 
To  follow  in  their  train.” 


The  Two  Episcopates* 


j* 


It  was  at  a  critical  time  in  the  life  of  the  American  Church 
that  the  Diocese  of  Fond  du  Lac  was  born.  The  Euchar¬ 
istic  controversy  of  the  70’s  was  at  its  height.  In  that  great 
controversy  James  DeKoven  was  the  undisputed  leader.  He 
was,  unwillingly,  a  candidate  for  the  Episcopate  at  the  pri¬ 
mary  Council  of  this  Diocese,  was  elected  by  the  Clergy,  but 
the  Laity  failed,  by  three  votes,  to  elect  him.  He  preached 
his  last  sermon  in  the  old  S.  Paul’s  Church  which  was  the 
germ  out  of  which  this  Cathedral  grew.  One  of  the  polished 
granite  pillars  supporting  the  arches  on  the  side  walls  of  the 
Cathedral  choir  was  erected  to  his  memory.  Pie  first  sug¬ 
gested  the  name  and  was  the  intimate  friend  and  counsellor 
of  our  first  Bishop.  Our  present  Bishop  nominated  him  for 
the  See  of  Massachusetts.  The  great  Catholic  principles  for 
which  DeKoven  lived  and  died  have  found  a  permanent  home 
in  this  Diocese  which  is  an  enduring  monument  to  nis 
memory.  The  prayers  of  DeKoven  may  account  for  the 
many"  victories  which  amidst  constant  struggle  have  crowned 

the  work  of  the  Church  in  the  Diocese  of  Fond  du  Lac. 

Bishop  Welles,  the  S.  John  of  Wisconsin,  summoned  the 
primary  council  of  the  Diocese  to  meet  in  S.  Paul’s  Church, 
Fond  du  Lac,  on  the  7th  day  of  January,  1875.  Among  the 
Clergv  voted  for  for  the  Episcopate  at  that  Council  were  the 
Rev.  Leighton  Coleman,  D.D.,  the  Rev.  William  Dafter,  B.D., 
the  Rev.  James  DeKoven,  D.D.,  and  the  Reverend  Franklin 
R.  Haff,  B.D.  Of  these  Rev.  Leighton  Coleman,  D.D.,  the 
present  Catholic-minded  Bishop  of  Delaware  was  elected,  but 
afterwards  declined. 

At  a  special  Council  which  met  September  15th  follow¬ 
ing,  under  the  guidance  of  the  Holy  Ghost,  the  Rev.  Dr.  John 
Henry  Hobart  Brown  was  elected.  Dr.  Brown  was  conse- 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


4i 


crated  first  Bishop  of  Fond  du  Lac  in  S.  John’s  Church, 
Cohoes,  N.  Y.,  December  15th,  1875.  One  notices  among 
the  various  Episcopal  addresses  of  that  time  an  unusually 
deep  and  widespread  interest  in  the  consecration  of  the  new 
Bishop.  This  interest  may  be  accounted  for  by  the  peculiar 
characteristics  of  the  new  See  and  the  special  fitness  of  its 
first  Bishop.  The  new  Diocese  contained  no  large  cities,  and 
only  a  small  agricultural  population.  Its  material  wealth 
consisted  principally  in  its  almost  impenetrable  forests.  Its 
Churchmen  were  few  but  among  them  were  some  well  in¬ 
structed  and  devoted  men,  and  the  leaders  among  its  Clergy 
were  devoted  to  the  Church  as  a  Catholic  understands  it. 
What  would  the  new  leader  do  in  such  a  field  ?  As  to  the 
new  Bishop  let  his  old  Diocesan  describe  him  :  The  Bishop  of 
Albany,  in  his  Conciliar  address,  says:  “I  rejoice  to  give 
to  the  American  Episcopate,  so  wise  and  ripe  and  true  a 
man  of  rare  experience  in  men,  great  ability  of  administration 
and  organization,  untiring  energy,  unwithheld  devotion,  un¬ 
compromising  fearlessness,  unmitigated  Catholicity,  above 
all  deap,  earnest,  personal  holiness  of  character  and  life.” 

At  the  Second  Annual  Council,  June  6th,  1876,  Bishop 
Brown  was  present  and  presided.  There  were  fourteen 
Clergy  entitled  to  seats  and  representatives  were  present 
from  St.  Paul’s  Cathedral,  Fond  du  Lac,  Christ  Church, 
Green  Bay,  and  Trinity  Church,  Oshkosh.  There  were  in 
the  Diocese  at  that  time  1341  Communicants.  In  his  first 
address  Bishop  Brown  recommended  to  the  Clergy  that  they 
say  the  offices  of  Morning  Prayer  and  the  Holy  Eucharist 
separately,  for  the  Holy  Eucharist  is  a  sufficient  service  in 
itself  and  the  devout  soul  should  come  to  it  unwearied  by 
Morning  Prayer,  that  the  Cathedral  should  express  the 
Episcopal  mind  and  lead  in  beautiful  worship,  and  he  warns 
the  Clergy  against  Congregationalism  in  ritual  and  spirit. 

In  his  Conciliar  address  of  1877  the  Bishop,  referring 
to  Dr.  Mullenburg,  speaks  of  his  putting  Morning  Prayer 
where  it  belongs,  at  an  earlier  hour  and  making  the  Holy 
Eucharist  the  chief  act  of  worship,  doing  away  with  the 
Parish  clerk,  etc.,  and  founding  the  first  American  Sisterhood. 


42 


Consecration  of  S.  Paul’s  Cathedral 


For  doing  these  things  he  tells  us  that  Dr.  Mullenburg  was 
called  by  some  a  Jesuit,  a  sentimentalist  and  a  disturber  of 
the  order  of  the  Church.  Speaking  of  the  agitation  to  change 
the  name  of  the  Church  he  deplores  the  Sect  Spirit,  says  the 
title  Protestant  Episcopal  is  without  dignity,  is  meaningless 
to  say  the  least,  and  cuts  us  off  from  the  rest  of  the  Catholic 
world. 

In  his  address  of  1878  the  Bishop  speaks  of  brotherhoods 
and  sisterhoods  and  of  Parochial  schools  and  says  the  Clergy 
should  assert  more  strongly  the  Catholicity  of  the  Church. 

It  was  about  this  time  that  a  great  change  in  the 
population  of  the  Diocese  began  to  be  apparent.  Wisconsin 
was  originally  settled  by^  people  from  Western  New  York, 
Pennsylvania  and  New  England— people  of  our  own  race,  lan¬ 
guage  and  traditions.  But  about  1875  many  of  these  people 
began  moving  westward  to  Minnesota,  the  Dakota’s  and 
the  Pacific  slope,  and  their  places  were  taken  by  great  num¬ 
bers  of  foreigners,  men  out  of  every  nation  under  heaven, 
speaking  foreign  languages,  with  foreign  habits  of  thought 
and  of  life  and  with  foreign  traditions.  They  were  for  the 
most  part,  Roman  Catholics  or  Lutherans,  but  there  is  no 
Sect  in  Christendom  which  is  not  represented  among  them. 
This  change  in  the  population  so  crippled  the  Diocese  and 
made  so  complete  a  change  in  its  prospects,  that  many  of  the 
Clergy  were  compelled  to  leave  the  Diocese  and  even  Bishop 
Brown,  with  all  his  courage  and  hopefulness  remarked  on 
one  occasion  that  he  was  the  first  Bishop  of  Fond  du  Lac 
and  he  feared  he  might  be  the  last  one.  How  the  Bishop  rose 
to  the  new  responsibility  is  known  all  over  the  land. 

In  his  Conciliar  address  of  1881  the  Bishop,  says  “we 
are  a  true  Catholic  Church,  with  Apostolic  Authority  and 
Sacraments.  A  narrow  National  institution  might  take  no 
interest  in  them,  but  the  Catholic  Church  rises  above  all 
differences  of  nation  or  class  or  color.  It  is  God’s  Kingdom 
for  Asiatics,  Europeans,  Africans  and  Americans.  It  is  a 
home  for  Englishmen,  Scandinavians,  Teutons,  Celts  and 
Latins.  If  this  be  the  Catholic  Church  of  our  Lord  we  must 
rise  to  Catholic  measures  in  dealing  with  this  subject.  I  can 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


43 


conceive  of  the  Church  embracing,  perhaps  permanently, 
the  Liturgies  to  which  these  people  are  attached.’ ’ 

Bishop  Brown’s  efforts  among  the  Germans  at  Oshkosh 
and  elsewhere  and  among  the  Belgians  in  Door  and  Ke¬ 
waunee  Counties  are  among  the  best  known  works  of  his 
busy  life.  He  could  not  find  priests  of  our  own  race 
properly  equipped  for  the  work  and  was  compelled  to  seek 
priests  among  the  foreigners  themselves.  If  the  men  he 
raised  to  the  priesthood  for  this  work  found  the  difficulties 
too  great  or  the  temptations  too  strong  and  forgot  their 
ordination  vows  or  the  obligation  they  were  under  to  the 
Church  and  the  Bishop  who  had  trusted  them,  it  does  not 
dim  the  luster  of  the  Bishop’s  name  nor  has  it  entirely  de¬ 
stroyed  his  work.  Though  the  Mission  at  Gardner  is  all 
that  outwardly  remains  of  that  work,  the  Spirit  of  it  has 
entered  into  the  fibre  of  the  Diocese  and  almost  every  Parish 
and  Mission  has  its  trophies  of  work  accomplished  among 
the  many  races  forming  the  population  of  our  great  State. 
But  added  to  his  Diocesan  cares  there  came  to  Bishop  Brown 
one  other  great  loss  and  its  corresponding  struggle.  On  the 
feast  of  the  Conversion  of  St.  Paul,  1884,  the  old  Cathedral 
at  Fond  du  Lac  burned  to  the  ground.  The  Cathedral  con¬ 
gregation  was  by  no  means  a  wealthy  one,  and  the  Diocese 
as  a  whole  was  struggling  in  poverty.  The  blow  was  one  to 
stagger  a  less  courageous  man.  But  without  means  as  he 
was,  with  indomitable  courage  and  his  eye  on  the  future, 
Bishop  Brown  began  immediately  the  erection  of  the  present 
Cathedral,  preserving  a  portion  of  the  old  tower  and  walls  in 
the  nave  of  the  new  building.  The  new  Cathedral  was  used  in 
an  unfinished  state  oil  Easter  Day,  1887,  and  on  the  6th  of 
June  following,  was  formally  opened  for  regular  use,  though 
it  was  without  interior  adornment  and  a  heavy  debt  rested 
upon  it. 

In  1886  Bishop  Brown  founded  the  order  of  St.  Monica 
and  assigned  to  them  as  their  work,  St.  Monica’s  School, 
Fond  du  Lac.  The  Order  has  since  become  somewhat 
scattered,  though  one  member  of  the  Order,  whom  the  whole 
Diocese  holds  in  love  and  the  most  reverend  regard,  still  re- 


44 


Consecration  of  S.  Paul’s  Cathedral 


mains  at  the  Cathedral.  St.  Monica’s  School  has  become 
glorified  in  Grafton  Hall. 

Bishop  Brown,  while  assisting  the  Bishop  of  Milwaukee 
by  taking  some  of  the  Annual  Episcopal  visitations  in  that 
Diocese,  was  stricken  with  a  fatal  disease  and  returned  home 
to  die  on  the  2d  of  May,  1888.  Many  of  us  here  present  can 
recall  the  grandeur  and  the  sorrow  that  attended  the  burial 
service  with  its  requiem  celebrations  of  the  Holy  Eucharist 
here  in  this  place.  His  body  lies  in  the  Garth  under  the 
shadow  of  the  Cathedral  he  loved  so  well.  May  his  soul 
rest  in  the  Beatific  Vision,  his  prayers  be  ever  granted  to 
this  Diocese,  and  his  memory  ever  cherished  in  these  walls ! 

On  the  13th  of  November,  1888,  the  Reverend  Charles 
Chapman  Grafton  was  elected  Bishop  of  Fond  du  Lac,  and 
was  consecrated  to  that  holy  office  in  the  Cathedral  on  St. 
Mark’s  Day,  1889,  by  the  Right  Reverend  Dr.  McLaren, 
Bishop  of  Chicago,  assisted  by  the  Right  Reverend  Drs. 
Burgess  of  Ouincy,  Seymour  of  Springfield,  Knickerbocker 
of  Indiana,  Knight  of  Milwaukee,  and  Gilbert,  Co-adjutor  of 
Minnesota. 

In  speaking  of  the  Diocese  under  Bishop  Grafton’s  rule, 

I  am  laboring  under  the  disadvantage  of  speaking  in  his 
presence,  who  has  been  a  father  indeed  not  only  to  the  Dio¬ 
cese  as  a  whole  but  to  me  personally. 

At  the  time  of  his  coming  to  us  his  great  natural  gifts, 
his  large  experience  and  his  well  known  devotion  to  the 
Catholic  faith  led  the  Church  to  expect  large  things  under 
his  leadership  and  no  man  who  looks  about  him  to-day  can 
doubt  that  that  expectation  has  been  realized. 

Let  me  describe  first  a  few  outward  signs  of  the  Church’s 
activity  during  this  Episcopate. 

In  Trinity  Parish,  Oshkosh,  there  has  been  built  a  solid 
and  substantial  stone  Church  capable  of  sustaining  the  dig¬ 
nity  and  providing  room  for  the  manifold  activities  of  that 
great  Parish,  and  a  new  and  commodious  rectory  has  also 
been  provided. 

At  Stevens  Point  a  new  stone  Church  and  Sunday  School 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


45 


room,  of  churchly  design  and  furnishings  has  been  built  and 
a  rectory  provided. 

At  Oakfield  an  ideal  village  stone  Church  has  been 
erected  by  the  Bishop  himselt. 

At  Green  Bay  has  been  erected  a  substantial  stone  Church 
of  architectural  design  and  furnishings. 

At  Algoma  a  brick  Church  and  Guild  Hall.  At  Chilton 
and  Hayton,  at  Merrill  and  Tomahawk,  at  Rhinelander  and 
Shawano,  at  Marshfield  and  Washburn,  handsome  and  sub¬ 
stantial  Church  buildings  have  been  erected. 

At  Oneida  a  commodious  stone  chancel  has  been  added 
to  the  Church,  and  a  hospital  and  Sisters’  House  erected. 

A  chancel  has  been  added  to  the  Church  at  Grand  Rapids, 
and  a  Guild  Hall  and  rectory  built. 

At  Appleton  a  rectory  and  Guild  Hall,  and  at  Berlin  a 
rectory  and  Guild  Hall  have  been  built. 

At  Menasha  the  Church  has  been  restored  and  a  Guild 
Hall  erected  with  rooms  for  the  Vicar. 

At  Sheboygan  Falls  a  rectory  and  Chapel,  at  Waupaca  a 
rectory,  at  Waupun  a  Guild  Hall,  and  at  Plymouth  a  Guild 
Hall,  have  been  erected. 

At  Ripon,  the  Church  has  been  greatly  improved  with 
new  Altar,  Choir  Stalls  and  Rood  Screen,  and  at  Jackson- 
port  the  Church  has  been  bricked,  a  Guild  House  built  and 
the  glebe  improved  with  new  barn,  etc.,  and  at  Medford  a 
new  foundation  has  been  put  under  the  Church  and  a  chan¬ 
cel  and  tower  added. 

Time  fails  me  to  tell  how  all  over  the  Diocese  the  Church 
has  been  improved  in  material  things,  and  though  as  a  rule 
the  congregations  everywhere  have  done  what  they  could,  it 
is  only  in  a  very  few  of  the  stronger  Parishes  that  any  of 
these  improvements  would  have  been  possible  but  for  the 
fatherly  care  and  princely  munificence  of  our  Bishop,  who 
has  given  of  his  own  means  and  directed  the  gifts  of  others 
toward  these  great  works. 

But  it  is  at  the  Cathedral  that  the  Bishop’s  work  as  a 
Church  builder  stands  out  in  its  glory.  He  has  founded  and 
partially  endowed  the  Cathedral  Choir  School  with  its  home, 


46 


Consecration  of  S.  Paul’s  Cathedral 


where  the  old  rector\r  stood,  and  its  solid  stone  school  build¬ 
ing  and  Parish  House  on  the  Cathedral  grounds.  He  has 
purchased  a  house  for  a  Canon,  veneered  with  stone  St.  Am¬ 
brose  Hall  so  that  it  looks  handsomely  with  the  other  build¬ 
ings  in  the  Cathedral  close,  erected  the  tasteful  stone  Cloister 
connecting  it  with  the  Cathedral,  paid  the  debt  on  the  Dio¬ 
cesan  School,  and  erected  the  magnificent  buildings  of  Grafton 
Plall.  Through  the  Bishop  ten  thousand  dollars  has  been 
added  to  the  endowment  fund  of  the  Diocese,  the  heavy  debt 
of  ten  thousand  dollars  which  rested  on  the  Cathedral  has 
been  paid  and  an  endowment  of  $14,000  provided  for  it. 
An  organ,  the  equal  probably  of  any  in  the  wTest,  has  been 
placed  in  the  Cathedral,  a  Rood  Screen  erected,  St.  Augus¬ 
tine’s  Chapel  furnished,  and  the  Cathedral  adorned  with 
works  ol  art  which  have  transformed  our  Cathedral  into 
one  of  the  most  beautiful  and  devotional  Church  buildings 
in  the  country. 

But  the  work  of  the  Church  in  this  Diocese  during  the 
present  Episcopate  has  not  been  only  or  chiefly  on  the  out¬ 
side.  The  number  of  Clergy  actively  employed  in  the  Diocese 
has  grown  from  sixteen  at  the  time  of  Bishop  Grafton’s  con- 
scration  to  forty  at  present.  They  are  a  body  of  Catholic 
Clergy,  which  for  earnestness  and  zeal  in  their  work,  for 
sound  scholarship,  and  for  unity  of  thought  and  action,  can¬ 
not  be  excelled  in  any  Diocese.  The  Catholic  Faith  among 
us  is  not  taught  lamely  or  hesitatingly,  but  clearly  and  in 
its  fulness.  The  Holy  Eucharist  is  celebrated  at  least  weekly 
at  every  Altar,  and  there  are  twelve  Altars  in  this  Diocese  at 
which  the  Daily  Sacrifice  is  offered.  The  eastward  position, 
mixed  chalice,  unleavened  bread, lights  and  vestments  are  all 
but  universal. 

The  Diocese  in  its  three  districts,  each  under  an  Arch¬ 
deacon’s  care  is  thoroughly  equipped  for  aggressive  Mission¬ 
ary  work,  and  from  every  portion  of  the  field  rises  the  song 
of  thanksgiving  for  the  abundant  success  with  which  God  is 
crowning  our  labors. 

Since  the  first  waves  of  the  Oxford  revival  reached  our 
American  shores  there  have  grown  up  many  strong,  aggres- 


and  Twenty-fifth  Anniversary  of  the  Diocese. 


47 


sive  Catholic  Parishes,  but  it  is  our  hope  that  we  may 
present  to  the  eyes  of  the  Church  at  large,  a  Catholic  Diocese 
where  Bishop,  priests  and  laj^men  are  striving  together  for 
the  Catholic  faith  and  proving  the  vitality  of  that  work 
by  the  number  of  souls  we  may  win  to  Christ. 

That  God  may  grant  us  many  years  of  the  strong,  wise, 
devoted  leadership  of  our  present  Bishop,  and  that  the  Clergy 
and  Laity  may  be  one  with  him  in  his  zeal  for  the  faith  is  our 
earnest  prayer;  for  it  is  the  Holy  Ghost  that  maketh  men 
to  be  of  one  mind  in  an  house. 


Christian  Knighthood, 

-^fAN  ADDRESS*- 

Delivered  before  Athelstan  Commandery  No.  45,  K.  T.,  sta¬ 
tioned  at  Danville,  Illinois,  on 


Easter  Day,  April  13th,  1884, 


- BY - 

The  Rt.  Rev.  Geo.  F.  Seymour,  S.T.D.,  LL.D. 


Bishop  of  Springfield. 


CHICAGO: 

THE  LIVING  CHURCH  COMPANY. 
1884. 


&&&XZSS  of  gSisftcrpr  jte^racrttt. 


— * — 

Sir  Eminent  Commander,  Sir  Knights  of  Malta  and 
St.  John,  Sir  Knights  Templar,  Sir  Knights  of  the 
Red  Cross  ;  Ladies  and  Gentlemen : 

This  is  Easter  Day — the  festival  of  the  Res¬ 
urrection  of  Jesus  Christ— and  this  meeting  of 
the  Commandery  of  Knights,  is  for  the  cele¬ 
bration  of  holy  worship,  offered  up  to  the 
Blessed  Trinity — the  Father,  Son  and  Holy 
Ghost. 

What  relation  have  these  facts,  the  one  to 
the  other  P 

CHRISTIAN-  KNIGHTHOOD 

Goes  back  seven  hundred  and  fifty  years.  The 
Festival  of  Easter  was  a  reality  full  eighteen 
centuries  and  a  half  ago.  The  one  is  the  off¬ 
spring  of  the  other.  The  Knighthood,  as  rep¬ 
resented  in  the  great  Orders  of  the  Middle 
Ages,  was  the  fruit  of  Christianity,  developed 
to  meet  a  pressing  necessity  and  supply  an  urg¬ 
ent  need.  Seven  hundred  and  fifty  years  is  a 


4  CHRISTIAN  KNIGHTHOOD. 

long  period  in  human  history.  We  do  not  esti¬ 
mate  it  when  we  simply  name  the  centuries  and 
years  ;  but  when  we  go  back  in  thought  an 
think  of  it  as  we  recede  in  time  from  the  pres¬ 
ent  moment,  before  we  reach  the  date  at  which 
we  started,  the  civilization  of  this  country  must 
disappear,  the  red  Indian  must  return,  the 
Western  continent  must  be  unknown  to  civil¬ 
ized  man.  Still  back  we  must  go,  and  the 
Crusades  are  convulsing  Europe.  And  then, 
about  the  year  1118  of  our  era,  Christian 
Knighthood  had  its  origin.  It  had 

ITS  ORIGIN 

In  order  that  it  might  protect  Pilgrims  who 
were  journeying  to  Jerusalem,  that  they  mig  it 
pay  homage  at  the  sacred  place  where  the 
great  Captain  of  our  salvation  was  born,  am 
lived,  and  thought,  and  died,  and  conquered  a 
foe  that  no  other  human  being  could  vanquish, 
save  He,  Who  united  in  His  Personality  the 
Eternal  Godhead  with  our  humanity . 

These  Pilgrims  were  on  their  way  to  pay 
their  devotions  at  Bethlehem,  at  Bethany,  at 
Jerusalem,  at  Calvary,  at  the  Holy  Sepulchre. 
And  they  were  the  victims  of  foul  outrage  from 
those  who  denied  the  Christian  name ;  and 


CHRISTIAN  KNIGHTHOOD. 


5 


hence,  originally,  Christian  Knighthood  had  its 
origin. 

Coupled  with  this  was  the  care  of  the  sick, 
the  nursing  of  those  who  were  the  victims  of 
infectious  disease,  rendering  assistance  to  all 
who  might  claim  it  as  destitute,  poor,  needy, 
helpless,  defenceless.  But  these  sacred  places 
to  which  Pilgrims  w^ent  were  made  holy  with 
the  presence  of  Jesus  Christ;  and  He  had  lived 
more  than  eleven  hundred  years  before. 

Go  back  in  thought  to  that  time  and  then 
realize  what  it  is  to  keep  a  feast  like  this. 
Think  how  it  grasps  the  centuries  of  human 
history,  and  makes  us  feel  that  we  are  in 

HISTORIC  COHKECTIOH  WITH  JESUS  CHRIST. 

We  are  not  the  ephemeral  production  of  yes¬ 
terday.  We  are  not  a  thing  that  comes  and 
goes  like  shadows  on  a  summer  day. 

Go  back  from  the  Crusades.  Go  back  when 
Britain  is  inhospitable,  wild.  The  ancient  or¬ 
der  of  things  re-appears  :  Athens,  as  the  seat 
of  learning— Rome,  as  the  mistress  of  the 
world — until  after  more  than  a  thousand  years, 
Christianity  has  its  birth  ;  when,  on  the  Day 
of  Pentecost  the  Great  Commander  sent  down 
from  His  throne  on  high  the  gift  of  the  Holy 


g  CHRISTIAN  KNIGHTHOOD. 

Ghost— to  make  men  true,  to  make  them  holy, 
to  lift  them  up,  and  enable  them  to  become 
what  the  Christian  Knight  became  in  the  Mid¬ 
dle  Ages.  This  festival, 

EASTER, 

Is  announced  each  year  by  God’s  messenger, 
whom  He  sends  at  the  appointed  time  to  sum¬ 
mon  His  children  to  keep  in  memory  the  slaugh¬ 
ter  of  the  true  Lamb  of  God  that  taketh  away 
the  sins  of  the  world. 

In  addition  to  that,  that  same  quiet  witness 
had  year  after  year  appeared  to  summon  the 
peonle  to  commemorate  their  national  delivei- 
ance,  which  was  but  a  type  or  symbol  of  what 
awaited  all  mankind.  For  it  is  declared  by  the 
Blessed  Spirit,  in  the  Psalms,  that  "  He  shall 
stand  fast  forever,  as 

the  moon 

and  as  the  faithful  witness  in  heaven.”  There¬ 
fore,  our  Easter  is  the  realization  of  the  Pass- 
over  of  the  Jews.  And  that  Passover  of  the 
Jews  was  joined  by  God’s  command  to  the  faith¬ 
ful  moon— to  the  moon  that  marked  the  first 
month  of  their  year— which  had  summoned 
them  to  slay  the  Paschal  Lamb,  for  nearly  h  - 
teen  hundred  years  before  Christ  was  born. 


CHRISTIAN  KNIGHTHOOD. 


7 


Thus  the  faithful  witness  in  heaven,  which 
now  tells  us,  “it  is  Easter,1'  has  faithfully  sum¬ 
moned  men,  women  and  little  children,  to 
celebrate  the  Passover,  the  same  essential  fact, 
for  more  than  three  thousand  years.  Our 
Easter  is  one  with 

THE  PASSOVER, 

x\nd  it  is  united  indissolubly,  by  the  fiat  of 
Almighty  God,  with  that  moon  on  which  your 
eyes  have  rested  during  the  week  that  has 
passed,  so  far  as  the  clouds  of  heaven  would 
permit  you  to  see  it.  It  has  stood  fast  forever 
as  the  faithful  witness  in  heaven.  And  there¬ 
fore,  historically  we  grasp  in  this  feast,  more 
than  three  thousand  years,  yea,  full  three 
thousand,  four  hundred  years. 

Take  that  period  out  of  human  history,  and  go 
back  and  see  where  you  will  stand.  The  Prophet 
Malachi,  and  the  greater  Prophets  have  spoken. 
Still  back  we  go:  Judah  is  in  captivity.  Still 
back  we  go:  David  is  on  the  throne,  and  lie 
sees  the  faithful  witness,  and  keeps  the  Pass- 
over.  Still  back  we  go:  The  Judges  are  ruling 
Israel,  and  year  after  year  the  tribes  come  up 
in  obedience  to  the  eternal  moonlight.  Still 
back  we  go:  Joshua,  the  captain  of  the  Lord's 


CHRISTIAN  KNIGHTHOOD. 


8 

Hosts,  the  type  of  the  Great  Commander,  who 
led  the  children  of  Israel  on  to  victory  in  the 
Holy  Land,  summons  them  to  the  Passover,  even 
amidst  the  terrible  experience  of  war.  Back  we 
go!  Moses  is  in  the  wilderness,  and  amid  the 
trials  of  their  perilous  journey,  year  after  year, 
the  faithful  witness  calls  them  to  the  Passover. 
Back  we  go!  Moses  is  in  Egypt;  and  the  Moon, 
the  faithful  witness,  takes  his  appointed  place 
as 

THE  DEATH- ANGEL 

Goes,  commissioned  by  God,  to  do  his  dreadful 
work  throughout  the  families  of  Egypt.  From 
Pharaoh  on  his  throne  to  the  servant  who  was 
in  his  dungeon,  in  each  house,  there  is  one  dead, 
save  where 

THE  BLOOD  OF  THE  PASCHAL  LAMB 

W as  on  the  lintel  and  the  door-posts,  where  alone 
the  death-angel  could  not  enter;  and  there  was 
life — the  presage,  the  symbol  of  that  everlast¬ 
ing  life  which  Easter  brings  to  light. 

Then  more  than  three  thousand  years  ago 
our  Easter  had  its  root:  in  God’s  great  deliver¬ 
ance  of  His  people  from  the  land  of  Egypt  by 
His  stretched-out  hand  and  His  mighty  arm, 
ed  as  they  were  by  the  rod  of  Moses,  the  type 


CHRISTIAN  KNIGHTHOOD.  9 

of  those  weapons  which  God  strengthens  to  gain 
His  victories. 

Thus  then,  we  see  how  we  grasp  this  im¬ 
mense  tract  of  time  and  feel  ourselves  of  the 
Christian  Church  to  be  strong  in  the  bequest  ot 
the  past,  which  we  inherit  in  the  one  Holy 
Catholic  Church. 

We  are  not  the  children  of  the  last  three  hun¬ 
dred  years.  TV  e  are 

THE  CHILDREN  OF  THE  HOLY  CATHOLIC  CHURCH. 

And  as  I  stand  here  and  look  around  me  and  see 
these  Knights,  I  feel  as  though  I  were  indeed  a 
Bishop  in  the  Church  of  God.  I  feel  as  though 
the  present  vanished  from  my  sight  and  I  were 
with  Richard  of  England  as  he  started  on  the 
third  Crusade,  with  his  Knights  around  him, 
on  the  plains  of  Canterbury  in  the  year  1194,  to 
enter  upon  that  great  enterprise  which  suc¬ 
ceeded  in  a  large  measure  in  recovering  the 
Holy  Land  from  the  dominion  of  the  Moslem. 
I  feel  as  must  have  felt  Hubert  Walter,  Arch¬ 
bishop  of  Canterbury,  robed  as  I  am  robed, 
bearing  very  nearly  the  same  insignia  of  of¬ 
fice,  who  had  met  with  those  Knights  oil 
the  morning  of  that  bright  day  in  the  great 
Cathedral  of  Canterbury,  then  hoary  with  six 


CHRISTIAN  KKIGHTHOOO. 

hundred  years,  to  celebrate  the  Holy-  Mysteries 
at  the  Altar  that  was  blazing  with  its  lights, 
ministerin'1'  to  them  the  Bread  of  Salvation 
spiritually^  Body  and  Blood  of  Christ-and 
lie  too  then  embarked  upon  that  giea  e 

Tfeel  as  though  thus  I  was  connected  by 
these  historic  bonds  with  Her,  who  is  the  Body 
of  Christ,  the  fulness  of  Him  that  fillet  1  a  in 
all."  We  are  gathered  here,  therefore,  o  ce  e- 

brate 

the  wondrous  festival  of  the  resurrection 

Of  the  great  Commander.  I  choose  the  lan¬ 
guage  I  use  it  with  a  definite  purpose.  Chris 
was”revealed  to  Joshua  as  the  Captain  of  the 
t  Hnsts  He  met  liim  in  the  night  and 

i»».  -  « >*»  -  *«  ih“ 

"victories  which  put  Israel  in  possession 
of  that  very  land  of  promise,  which  called  into 
being  ome  two  thousand  five  hundred  years  af¬ 
terward  the  purest  of  Christian  Knighthoods 

2d  won  it  back  from  the  Mohammedan  and 

Jew  and  placed  it  under  the  banner  of  the  Cross. 

\s  the  Captain  of  the  Lord's  Hosts,  Jesus  mam- 
As  tne  name  was 

tested  Himself  to  Josnua.  Himself 

identical  with  His,  and  then,  when  He  Himselt 


CHRISTIAN  KNIGHTHOOD.  H 

came  in  our  flesh,  was  born  of  a  human  mother, 
lived  the  life  that  we  live,  save  and  except 
there  was  no  sin,  breasted  temptation,  faced 
difficulty,  resisted  the  power  of  Satan,  went 
about  doing  good,  overcoming  in  succession 
every  enemy  until  He  was  brought  face  to  face 
with  the  last.  Then  and  there  at  the  foot  of 
the  cross  He  yielded  Himself  submissively  and 
heroically  to  the  outrage,  and  the  cruelty,  and 
the  brutality  of  man;  was  nailed  to  the  cross, 
and  was  hung  up  a  spectacle  for  men  and  angels ; 
died  as  on 

GOOD  FRIDAY 

Only  that  He  might  break  the  power  of  death; 
that  He  might  come  forth  victor  over  the  grave, 
holding  the  trophies  of  death  and  the  grave  in 
His  hand,  that  He  might  inspire  that  enthusi¬ 
asm  in  those  who  were  to  come  after  Him,  that 
would  enable  them  to  do  exploits  worthy  of  the 
Cross  and  of  Him  Who  died  on  it. 

We  are  keeping  Easter  now  because  we  kept 
Good  Friday.  In  these  latter  days  of  luxury, 
and  ease,  and  enervation,  men  and  women  select 
bright  things  and  cast  aside  the  dark.  They 
put  away  all  thought  of  Christian  Knighthood 
except  it  be  the  emblazonry  on  the  shield,  the 
embroidery  on  the  coat,  the  armor,  burnishing 


12  CHRISTIAN  KNIGHTHOOD. 

and  glittering  in  the  sunlight.  Put  away  the 
hours  of  privation,  of  suffering,  of  death.  They 
talk  of  Easter;  they  talk  of  Christinas.  They 
know  no  Lent.  They  know  no  Good  Friday. 
They  would  have  a  Resurrection  without  a 
death.  That  cannot  he.  You  cannot  rise  un¬ 
less  you  die.  You  cannot  win  the  crown  unless 
you  bear  the  cross.  You  cannot  go  forth  like 
playthings  and  fight  a  sham  battle.  Life  is 
real,  life  is  earnest,”  and  the  tendencies  of  this 
day  are  that  men  play  with  it,  toy  with  it,  make 
it  appear  as  though  repentance  were  a  thing  ot 
naught;  as  though  courage  were  a  mere  word; 
as  though  endurance  were  something  to  be 
read  about  in  story.  No  idea  of  the  Emi¬ 
nent  Commander,  the  great  Commander,  the 
Captain  of  the  Lord’s  Hosts  Who  is  now  risen 
from  the  dead.  Risen  because  He  died ,  because 
He  bent  His  head  beneath  the  yoke,  that  He 
might  lift  it  and  break  that  yoke  m  sunder, 
and  give  us  the  power  to  follow  after  and  do  as 
He  has  done,  in  our  measure  and  degree. 

Now  my  friends,  Christian  Knights  are  bound 
to  remember  the  Captain  of  the  Lord  s  Hosts. 
They  are  tied  to  Him  by  specific  acts.  They 
are  bound  to  Him  by  specific  cords.  They^ 
grasp,  or  ought  to  grasp,  if  any  do,  the  truth  ot 


CHRISTIAN  KNIGHTHOOD. 


13 


the  Incarnation.  They  remember  that  Christ 
was  born,  and  that  He  has  a  birthday ;  that  He 
died,  and  there  was  a  day  on  which  He  died; 
that  He  arose,  and  there  is  a  day  of  the  Resur¬ 
rection;  that  He  ascended  up  on  high,  and  there 
is  a  day  of  His  Ascension.  They  remember 
these  things  and  they  give  specific  reality  to 
them.  So  that  the  Incarnation  is 

NOT  A  MERE  MYTH, 

A  vision  of  the  past,  but  to  the  true  Knight, 
Jesus  is  a  present  reality.  He  is  the  living 
Christ  Who  is  on  the  throne.  He  is  man,  He  is 
God.  He  is  a  perfect  man,  and  He  has  in  His 
power  the  keys  of  death  and  of  hell.  It  is  He 
Who  inspires  enthusiasm.  It  is  He  who  enables 
them  to  do  exploits.  Even  a  mere  human  com¬ 
mander  can  accomplish  largely  this  result. 

It  was  said  the  first  Napoleon  had  such  a  fasci¬ 
nation  that  when  men  saw  him  they  would  rush 
after  him  into  the  gates  of  death,  so  thoroughly 
were  they  inspired  by  his  presence.  Much  more 
is  it  true  of  the  Great  Commander  on  the 
throne  of  God.  It  is  not  simply  an  inspiration 
that  comes,  as  it  were,  like  a  paroxysm;  but  it 
is  a  fixed  principle  which  fills  a  man  with  that 
faith,  that  love,  which  produces  what  we  read 


14  CHRISTIAN  KNIGHTHOOD. 

of  in  history— the  splendid  career  of  endurance, 
of  suffering,  of  martyrdom,  which  has  charac¬ 
terized  the  course  of  Christian  Knighthood. 

I  may  not  trace  it  in  detail,  but  it  is,  beyond 
expression,  marvellous  how  the  comparatively 
few  Knights  in  the  worst  of  the  Crusades  were 
the  very  heart  and  soul  of  Christian  soldiery. 
For  they  were  to  the  armies  of  the  Crusaders 
what  the  Tenth  Legion  was  to  Julius  Cssar. 
That  Tenth  Legion  was  the  very  heart  of  his 
army.  Not  so  many,  but  they  were  trusted, 
they  were  true.  He  could  send  them  when  the 
Barbarian  was  pouring  down  upon  him  like  an 
avalanche,  and  the  rest  of  the  army  was  di¬ 
spirited  and  failing;  he  could  send  that  lent 
Le-ion  against  the  hordes  of  the  Barbarians 
and  they  would  stand  firm  as  a  rock;  even  1 
they  were  decimated  and  cut  down,  they  never 

y  ^Like  to  that  Tenth  Legion  were  the  Knights 
of  the  Hospital,  the  Knights  of  St.  John,  and 
the  Teutonic  Knights.  In  many  battles  they 
turned  the  scale.  In  many  a  dreary  day  they 
gave  the  only  hope  that  enabled  the  Crusader 
to  feel  that  the  cause  was  not  absolutely  lost. 

Then  afterwards,  when  the  Crusades  were 
over  and  it  was  a  question  whether  Western 


CHRISTIAN  KNIGHTHOOD. 


15 


Europe  would  not  fall  a  prey  to  the  Moham¬ 
medan  Hosts,  it  is  to  the  Christian  Knights  and 
their  instrumentality  we  are  indebted  for  pre¬ 
serving  Christian  civilization  against  the  domi¬ 
nation  of  the  Crescent. 

At  Rhodes,  and  afterwards  at  Malta,  the 
comparatively  few  Knights  were  steadfast,  and 
endured  sufferings  that  are  unparalleled.  They 
built  up  bridges;  they  supplied  arms;  they  fur¬ 
nished  material,  when  it  would  seem  as  though 
there  was  nothing  left  to  enable  them  to  resist 
the  assaults  of  the  defiant  Sultans  that  came 
against  them.  Their  numbers  were  reduced  to 
comparatively  few,  still  they  never  yielded. 

It  is  on  record  again  and  again,  that  these 
Knights  when  captured  were  offered  liberty  if 
they  would  accept  Mohammed,  or  else  a  cruel 
death  if  they  were 

STEADFAST  TO  THE  CROSS. 

Those  Knights  were  true  men;  they  never 
yielded;  they  embraced  death  rather  than  for¬ 
swear  themselves. 

Now  what  was  the  origin  of  Knighthood? 

We  have  suggested  it  grew  out  of  the  Cru¬ 
sades,  and  rescued  the  Holy  Land  from  the 
domination  of  the  Mohammedan  and  Turk. 


16  CHRISTIAN  KNIGHTHOOD, 

Thus  stretched  through  a  period  of  little  more 
than  two  centuries,  Knighthood  arose  within 
thirty  years  of  the  first  Crusade.  It  existed  in 
its  continued  strength  and  prosperity  for  over 
two  centuries,  and  then  it  was  crushed  out 
nominally  by  the  power  of  the  wicked  King 
who  grudged  Knights  their  endowments,  who 
was  greedy  of  their  gold.  The  wicked  Philip 
of  France,  aided  by  miscreants  on  other  thrones, 
made  charges  that  are  impossible  against  these 
Knights,  and  on  the  ground  that  they  were 
proven  when  they  were  not,  seized  their  posses¬ 
sions,  and  so  they  were  robbed  and  disbanded, 
and  continued  their  existence  in  a  comparatively 
obscure  way.  These  Knights  were  therefore 
called  into  being  in  order  that  they  might 
supply  a  present  necessity  that  they  might 
be  matched  against  the  infidelity  in  the  Holy 
Land  But,  my  friends,  while  thus  they  did 
their  duty,  while  thus  they  met  the  exigencies 
while  thus  they  illustrated  magnificently  what 
Christianity,  socially,  can  do, 

knighthood  exists  to-day. 

It  spreads  over  our  land,  England  and  her 
colonies.  Kindred  orders  are  found  in  other 
countries  based  upon  the  same  principle.  I  he 


CHRISTIAN  KNIGHTHOOD. 


17 

root  is  the  Holy  Catholic  Church;  the  founda¬ 
tion  is  the  incarnation  of  Jesus  Christ,  the 
Great  Commander,  Who  gathers  around  Him 
and  masses  under  His  banner  the  Knights 
throughout  the  world.  And  now  the  question 
comes, 

IS  THERE  ANY  NEED  FOR  KNIGHTHOOD  NOW  ? 

Christianity  is  triumphant.  We  are  enjoying 
what  we  call  the  fruits  of  Christian  civilization. 
We  have  our  hospitals;  we  have  our  alms¬ 
houses  ;  our  orphanages ;  our  institutions  for  the 
relief  of  human  woes.  We  hav^  the  spirit  of 
man,  socially,  ameliorated  so  that  he  is,  com¬ 
paratively  speaking,  gentle  and  loving;  and  all 
this  is  due  to  the  diffusive  power  of  Christianity. 
Is  there  need  then  of  the  Knights  to-day?  I 
answer, 

YES. 

Infidelity  is  not  massed,  it  is  true,  in  the  Holy 
Land,  but  it  has  spread  abroad  throughout  all 
our  country.  It  is  in  our  homes;  in  our  houses; 
in  our  streets;  in  our  shops.  It  permeates  so¬ 
ciety.  And  Knighthood,  Christian  Knighthood, 
true  loyal  Knights  are  needed,  in  order  that 
they  may  resist  the  traitors;  that  they  may 
deal  with  Christ’s  foes;  that  they  may  by 


Ig  CHRISTIAN  KNIGHTHOOD. 

word  and  deed  and  example  stand  up  as  loyal 
men,  true  to  the  oaths  that  bind  every  one  of 
them. 

There  is  not  a  Knight  who  is  not  bound  by 
the  solemn  vows  of  his  Knighthood  to  be 

TRUE  TO  JESUS  CHRIST. 

He  is  bound  to  be  just.  He  is  bound  to  be 
chaste  and  pure,  to  accept  the  faith  as  it  is  in 
Jesus,  and  to  resist  all  who  would  contravene 
that  faith.  Let  the  Knight  be  where  he  may,  if 
he  is  recreant  to  these  vows  let  him  look  first 
here.  Let  him  look  at  that  candie,  that  is  dead, 
and  then  let  him  look  at  these  burning  lights. 
These  burning  lights  represent  the  true  light. 
They  represent  the  loyal  Knight;  they  repre¬ 
sent  the  Knight  that  would  rather  die  than  be 
unjust,  impure,  disloyal,  faithless. 

THAT  DEAD  LIGHT 

Represents  him  who  went  in  secret  and  ar¬ 
ranged  with  the  Scribes  and  Pharisees  to  sell 
the  Great  Commander.  He  agreed  for  thirty 
pieces  of  silver,  in  the  darkness  of  the  night 
which  was  a  symbol  of  his  own  perfidy,  and  his 
own  meanness,  and  his  own  baseness.  He 

*The  triangular  altar  with  its  eleven  candles  burning,  and 
on©  extinguished,  dead,  were  beside  the  speakei. 


CHRISTIAN  KNIGHTHOOD. 


19 


agreed  in  the  darkness  of  the  night  to  sell  Him 
for  thirty  pieces  of  silver,  and  he  did.  And 
then  he  took  the  silver  that  he  could  not  hold 
— it  burned  into  his  hand — it  burned  into  his 
soul.  He  took  it  and  threw  it  down  upon  the 
pavement,  and  one  can  almost  hear  the  pieces 
of  silver  as  they  rolled  along  that  pavement, 
and  he  said,  “  I  have  betrayed — 1  have  sinned  in 
that  I  have  betrayed  innocent  blood. 11  But  he 
had  done  the  horrible  deed,  and  they  turned 
upon  him  and  said,  “  What  is  that  to  us — what 
is  that  to  us?  you  have  been  pleased  thus  to  sell 
your  Master,  and  we  have  all  that  we  desired, 
see  thou  to  that!”  And  it  stung  him  to  the 
quick,  and  he  went  out  and  hung  himself;  and 
when  he  had  hung  himself,  the  rope  broke,  and 
he  fell  in  such  a  way  that  his  bowels  gushed  out; 
and  so  in  that  awful  death  his  light  went  out, 
and  he  went  to  “  his  own  place.” 

look  at  it! 

And  whenever  you  see  a  Knight  of  Malta,  a 
Knight  of  the  order  of  St.  John,  a  Knight  of 
the  Hospital,  a  Knight  of  the  Red  Cross,  a 
Knight  Templar,  who  swears,  who  takes  the 
Name  of  Jesus  in  vain,  who  declares  he  don’t 
believe  in  the  Creed,  who  declares  that  he  is  not  a 


20  CHRISTIAN  KNIGHTHOOD. 

loyal  son  of  Jesus  Christ,  then  remember  that 
he  is  symbolized  by  that  dead  light.  There  is 
nothing  clearer;  the  whole  system  of  Knight¬ 
hood  speaks  that,  or  else  it  has  no  meaning  at  all. 

But,  beloved,  here  are  the  eleven  lights  that 

speak  of 

THE  TRUE  LIGHT. 

For  they  are  only  lit  from  Jesus  Christ,  u  the 
true  Light  that  lightetli  every  man  that  cometh 
into  the  world.’  So  we  have  got  a  Christian 
Knighthood.  I  thank  God  for  it.  These  Knights 
are  a  great  phalanx  of  Christian  soldiers;  they 
are  ready  to  face  the  foe.  They  are  scattered 
through  the  community.  Wherever  there  is  a 
Knight  1  feel  that  there  is  a  Christian  man. 
I  can  take  him  by  the  hand;  I  can  hold  it  fast; 
I  can  grasp  it.  And  if  there  is  any  lewdness 
going  on,  if  there  is  any  outrage  being  commit¬ 
ted,  if  there  is  any  meanness,  or  treacheiy, 
or  falsity  about,  I  will  say  to  him,  “Brother 
Knight,  come;  though  we  die,  let  us  put  it 
down!”  There  is  a  woman  being  outraged; 
there  is  a  girl  in  danger;  there  is  a  man  who  is 
about  to  commit  a  great  sin;  there  is  falsity  here 
or  there,  or  elsewhere,  Sir  Knight,  it  is  our  duty 
to  go  to  the  rescue;  and  I  feel  that  I  have  in 
him  a  brother  who  will  respond,  because  he  has 


CHRISTIAN  KNIGHTHOOD. 


21 


taken  the  great  oaths;  he  is  under  the  bond  of 
that  fellowship,  and  he  looks  to  the  Great  Com¬ 
mander  on  the  throne  above,  and  knows  that 
he  has  His  smile  and  His  behest. 

I  have  exhausted  my  time,  and  yet  I  have 
only  begun  to  speak  to  you  of  the  utility  of 
Knighthood. 

But,  my  friends,  do  not  believe  for  a  moment 
that  these  Knights  are  simply  like  children 
playing  soldiers.  Do  not  think  because  they 
cannot  go  forth  to  the  Crusade,  or  assault  Dami- 
etta,  or  attack  Suakirn,  or  go  against  Jerusalem, 
or  enter  Hungary  laid  waste  by  the  Moslems 
as  they  came  from  Turkey — do  not  think  they 
are  shamming,  that  they  are  playing  at  Knight¬ 
hood.  They  are  not.  They  are  a  great  nervous 
network,  spread  all  through  the  community. 
They  are  making  ready  to  stand  up  in  their 
places;  and  I  expect  they  will,  when  the  time 
comes,  to  make  us  feel  that  we  are  strong  in 
brave  hearts  and  manly  arms.  It  will  be  with 
us  as  it  was  in  olden  time  with 

THE  SCOTTISH  CHIEFTAIH. 

He  went  forth,  and  he  seemed  to  be  alone,  and 
then  he  was  attacked  and  hard  beset;  and  he, 
about  to  be  overpowered,  lifts  his  bugle  to 


22  CHRISTIAN  KNIGHTHOOD. 

his  mouth  and  sent  out  a  blast,  and  almost  iu 
an  instant,  as  by  a  miracle,  from  bushes  and 
from  woodland  came  forth  his  retainers. 
They  were  around  him,  they  sustained  him, 
and  he  was  able  to  heat  down  the  foe^and  to 
go  victorious  to  his  home,  bo  these  Knights 
are  spread  through  society  like  the  nervous  sy  s- 
tem  that  permeates  the  human  body  and  carries 
the  thrill  of  feeling  from  head  to  foot,  so  these 
Knightly  Orders  are  in  this  great  land.  And 
on  Easter  they  have  gathered  here.  They  are 
true;  they  must  be  to  the  essential  facts  of  the 
Incarnation,  of  the  Birth,  of  the.  Life,  of  -the 
Resurrection  and  of  the  Ascension  of  Jesus 
Christ.  And  they  keep  festivals,  and  that  helps 
them  to  reduce  the  Christian  faith  to  a  practical 

reality.  It  makes  the  abstract,  concrete.  Knight¬ 
hood  gives  us.  therefore,  precisely  that  which  we 
need.  For  the  Knight  is  as  brave  as  the  bravest, 
and  he  is  as  gentle  as  the  gentlest. 


HIS  OATHS  BIXD  HIM 

To  the  duties  of  protecting  the  innocent,  the 
poor,  and  the  weak;  to  redress  wrong,  to  nurse 
the  sick,  to  stand  as  an  example  of  integrity,  oi 

loyaltv  and  truth. 

'i  greet  you,  Sir  Knights!  I  greet  you,  ladies 


CHRISTIAN  KNIGHTHOOD. 


23 


and  gentlemen,  on  this  day,  when  at  Easter  we 
are  gathered  here.  You  have  in  these  Knights, 
indeed 

A  GREAT  RESOURCE, 

For  the  day  may  not  be  distant  when  from 
Europe  there  will  come  contributions  of  Athe¬ 
ists,  Communists,  and  vile  characters  we  may 
not  name,  who  will,  when  opportunity  offers, 
be  at  our  houses  in  the  midnight  hour  as  as¬ 
sassins;  be  at  our  homes  to  desecrate  them  with 
all  the  vileness  of  the  French  Revolution ;  we 
shall  need  you,  Sir  Knights,  and  shall  expect 
you,  not  simply  to  do  as  you  do  to-day,  draw 
your  swords  as  an  indications  that  you  are 
ready  to  protect  the  faith  of  Jesus  Christ,  but  to 
make  that  symbol  an  act  of  reality,  when  you 
take  your  arms  to  protect  our  fair  land,  and 
the  glorious  flag  that  waves  above  it — to  pro¬ 
tect  them  from  outrage,  and  wrong,  and  foul 
abuse. 

It  is  Easter  Day.  I  tax  your  patience.  1 
have  had  my  opportunity.  I  have  spoken  to 
you,  as  it  were,  representing  Him  Who  is  the 
Great  Commander;  and  I  thank  you  for  your 
patience  with  me  in  return.  For  I  have  been 
permitted  thus  to  draw  upon  the  draughts  of 


24 


CHRISTIAN  KNIGHTHOOD. 

memory,  and  to  encourage  ourselves  by  the 
recollections  of  what  Christian  Knighthood  has 
done  in  the  days  gone  by,  as  a  promise  of  what 
it  is  ready  to  do  in  the  present,  and  will  per- 
form  in  the  future. 


.TAMES  AARON  BOLLES,  D.D 


TWO  SERMONS 

* 

MBMORIAIv 


OF  THE  LATE 


REV.  JAMES  AARON  BOLLES,  D.  D., 


Senior  Canon  of  Trinity  Cathedral, 


—AND— 


Rector  Emeritus  of  Trinity  Parish, 

CLEVELAND,  OHIO, 


BY  THE 

Rt.  Rev.  George  Franklin  Seymour,  S.T.  D.,  LL.D. 


BISHOP  OF  SPRINGFIELD, 


and  the 

REV.  EDWARD  W.  WORTHINGTON, 


Rector  of  Grace  Church,  Cleveland,  O. 


CLEVELAND : 

THE  WILLIAMS  PUBLISHING  AND  ELECTRIC  CO., 

1895. 


PREFATORY  NOTE. 


♦JJN  these  davs  history  is  made  so  fast,  that  the  rushing  tide 
is  likely  to  sweep  much,  which  deserves  to  be  remembered, 
and  has  just  claims  to  be  affectionately  cherished,  into  oblivion. 

Influenced  by  this  apprehension,  the  friends  of  the  Rev.  Dr. 
Bolles  publish  these  sermons  with  the  view  of  preserving  at 
least  for  a  time,  a  record  of  his  services  in  the  cause  of  truth 
and  righteousness,  and  of  securing  for  him  from  loving  and 
loyal  hearts  the  tribute  due  to  him  for  his  bravery  in  stedfast 
adherance  to  principle  and  duty  throughout  a  long  and  useful 
life. 

May  his  example  stimulate  others  to  follow  him  as  cham¬ 
pions  of  “the  faith  once  delivered  to  the  Saints.” 

G.  F.  S. 


Springfield,  Ill. 

Feast  of  St.  James,  1895. 


' 

. 


 -  -  


Memorial  Sermon. 


“There  be  many  that  say,  Who  wi  1  show  us  any  good?  Lord,  lift 
Thou  up  the  light  of  Thy  countenance  upon  us.  Thou  hast  put  gladness  in 
my  heart,  since  the  time  that  their  corn  and  wine  and  oil  increased.  I  will 
lay  me  down  in  peace  and  take  tny  rest,  for  it  is  Thou  Lord  only  that 
makest  me  dwell  in  safety.”  Psa’m  IV*,  6th  to  9th  verse  inclusive.  Prayer- 
Book  Version.* 


Life  is  positive ;  Death  is  negati\  e.  On  this  side  of  the  grave 
how  grand  and  magnificent  is  life  in  the  aggregate  and  in  the 
individual,  and  how  utterly  negative  and  absolutely  nothing 
is  de^th.  On  one  side,  life  gives  us  in  the  aggregate  the  fruits 
of  human  progress  to-day.  From  Eden  down,  man  has  been 
accumulating  the  treasures  of  his  labor  and  of  his  genius,  and 
the  earth  is  overspread  with  the  results  of  his  advance,  mak¬ 
ing  discount  of  loss  from  violence  and  the  wear  and  decay  of 
nature. 

On  the  other  hand,  death  is  merely  a  blank,  a  vacuum.  Nay, 
worse;  it  is,  so  far  as  we  can  see,  destruction,  oblivion,  and  so 
we,  as  placed  here  between  the  cradle  and  the  grave,  are  driven 
to  ask,  as  we  witness  the  end  of  all  earthly  things,  and  men 
do  eommonlv  ask  in  deep  distress  the  question  of  the  text, 
“Who  will  show  us  any  good?” 

This  question  is  asked  either  in  ignorance,  because  men  know 
not,  or  it  is  asked  in  bewilderment,  because  they  are  confused 
among  many  counsellors ;  or  it  is  asked  in  scorn  and  contempt, 
because  they  have  lost  faith  and  have  reached  the  condition  of 
infidelity  and  agnosticism.  In  any  case,  the  answer  is  with 
God,  and  He  gives  it  through  the  Psalmist.  It  is  the  answer 
of  the  text,  “Lord,  lift  Thou  up  the  light  of  Thy  countenance 
upon  us.  Thou  hast  put  gladness  in  my  heart  since  the  time 
that  their  corn  and  wine  and  oil  increased.  I  will  lay  me  down 
in  peace  and  take  mv  rest,  for  it  is  Thou  Lord  only  that  mak¬ 
est  me  dwell  in  safety.” 

He  it  is  who  enlightens  the  ignorant.  He  it  is  who  resolves 


*  Preached  on  the  Twentv-fifth  Sundav  after  Trinity,  November  11,  1894, 
in  the  Cathedral,  Cleveland,  by  the  Rt.  Rev.  the  Bishop  of  Springfield. 


—6 — 

the  doubts  of  those  who  are  bewildered.  He  it  is  who  puts 
to  flight  forever  the  scorn  of  the  infidel.  “Lord,  lift  Thou  up 
the  light  of  Thy  countenance  upon  us.”  Because  He  it  is  who 
raises  the  veil,  and  allows  us  to  see  beyond  the  grave,  and 
understand  that  life  is  not  ended  with  what  we  call  the  noth¬ 
ingness  of  death;  that  life  between  birth  and  the  grave  is 
simply  a  stage  of  man’s  existence,  the  initial  stage,  which 
issues',  in  a  better  condition,  the  second  stage,  when  the  body, 
it  is  true,  is  laid  aside,  as  the  clothes  when  one  retires  to  rest, 
and  “the  spirit  has  returned  to  the  God  who  gave  it,”  to  be 
followed  by  the  third  stage,  when  the  dust  is  taken  up  by  the 
Divine  Hand,  cleansed  from  all  taint  of  sin,  and  reconstructed 
and  beautified  and  glorified,  and  made  like  unto  our  Lord’s 
Body,  when  He  was  transfigured,  and  as  He  is  now  on  the 
throne  of  God,  on  the  right  hand  of  the  Father,  and  that  then 
man  will  pass  to  his  eternal  condition  of  happiness,  reflecting 
the  glory  of  the  Master  in  heaven. 

“Lord',  lift  Thou  up  the  light  of  Thy  countenance  upon  us” 
is  the  enlightenment  of  ignorance,  the  solution  of  doubt,  and 
the  absolute  destruction  of  the  plea  of  the  scorner  and  of  the 
infidel.  Human  life  in  the  aggregate  has  done  for  us,  we  say, 
what  we  witness  on  earth  in  the  progress  of  our  race,  what 
we  call  civilization.  In  the  work  of  salvation,  human  life  in 
the  aggregate  must  be  detached,  separated  into  the  individu¬ 
ality  of  the  person,  in  order  to  study  its  results  to  advantage. 

We  have  come  here,  dear  brethren,  to-day  to  honor  the  mem¬ 
ory  of  a  priest  who  has  recently  passed  from  earth  into  the 
mystery  of  that  hidden  world,  where  he  is  waiting  for  us,  for 
he'  without  us  may  not,  cannot,  be  made  perfect.  And,  indeed, 
in  death  we  have  the  certificate  left  with  us  by  Almighty  God, 
to  assure  us  that  the  departed  are  not  to  be  accepted  with  the 
redeemed  in  heaven  without  us,  because  we  possess  the  secu¬ 
rity  in  the  graves  that  hold  the  sacred  dust,  or  the  waves  be¬ 
neath  which  it  was  buried.  The  living  and  the  dead  are  thus 
united,  the  one  with  the  other  in  the  communion  which  exists 
between  them  in  the  Church  of  God,  the  common  home  of 
both. 

We  are  brought  here  to-day  to  meditate  for  a  little  space 
upon  the  life  of  one  with  whom  you  were  all  familiar,  and  I 
find  that  the  limits  of  a  sermon  are  utterly  inadequate  to  do 
justice  even  to  a  rapid  consideration  of  the  structural  elements 


— 7 — 


of  that  life.  Our  brother’s  career  resolves  itself,  perhaps,  most 
naturally  into  these  three  phases:  the  personal,  the  pastoral, 
and  that  of  the  champion  of  the  faith.  With  the  personal, 
perhaps,  I  need  not  deal  at  length,  because  I  was  not  as  well 
acquainted  with  our  brother  as  most  of  those  who  lived  in 
this  lovely  city  were,  since  many  of  his  years  were  passed  here. 
The  measure  of  his  days  was  from  1810  until  the  nineteenth 
day  of  last  September'  a  period  of  more  than  four  score  years. 
Four  score  years,  if  measured  with  the  history  of  this  country, 
counts  from  the  year  when  it  passed  to  its  majority,  for  when 
Dr.  Bolles  was  born  the  United  States  was  just  twenty-one 
years  old.  Then  civilization  had  only  crept  beyond  the  Alle¬ 
ghenies,  here  and  there  dotting  the  valleys  and  hills  with  vil¬ 
lages,  but  now  it  has  reached  the  Pacific  slope  and  given  us 
the  magnificent  states  which  line  the  ocean  shore  from  Puget 
Sound  to  Mexico,  and  occupy  the  intervening  space.  With 
unexampled  speed  our  population  has  filled  the  millions  of 
square  miles  which  were  only  a  little  while  ago  a  wilderness, 
so  that  the  advance  has  been  rapid  in  time  and  the  inctease 
unprecedented  in  volume,  and  we  are  now  among  the  greatest 
nations  upon  earth.  Our  brother’s  life  measured  this  advance 
from  feebleness,  politically  and  numerically,  to  the  stupendous 
conditions  of  this  country  now  in  all  the  elements  ol  human 
prowess. 

His  was  a  life,  too,  that  witnessed  the  growth  of  the  Church 
in  perhaps  even  greater  proportions  than  those  of  the  state, 
for  from  the  weakness  of  infancy— her  condition  when  he  was 
horn — she  now  stands  forth  in  the  maturity  of  strength,  chal¬ 
lenging  the  admiration  and  sometimes  the  envy  and  hate  of 
those  around  her  as  a  branch  of  the  One  Holy  Catholic  and 
Apostolic  Church.  The  Church  has  risen  in  the  dignity  and 
majesty  of  her  existence  to  present  herself  outwardly  to  man 
as  she  in  reality  was  lrom  the  beginning,  though  her  preroga¬ 
tives  and  treasures  were  hidden  beneath  the  obscurity  and 
humilitv  which  necessarily  concealed  her  true  character  when 
she  began  her  career  with  us  as  a  new  born  nation,  the  United 
States  of  America. 

That  life  of  our  brother  commencing  in  the  East  was  passed 
largely  in  what  at  the  time  he  came  hither  was  called  the 
West,  and  with  reference  to  its  culture  it  was  tiained  undci 
the  best  nurture  ot  college  and  theological  seminary,  surround- 


—8— 


ings  to  which  it  responded  and  developed  on  the  lines  that 
have  produced  the  noble  character  which  we  love  to  cherish  in 
memory  when  we  think  of  him  who  wore  the  priestly  garb  so 
long. 

In  his  pastoral  relations  there  is  scarcely  any  one  that  could 
challenge  equality  with  him,  much  less  could  excel  him  in  de¬ 
votion  to  his  flock.  His  example  incited  many  to  greater  ear¬ 
nestness  and  fidelity  in  their  vocation,  as  one  who  followed 
the  Good  Shepherd  in  calling  the  sheep  by  name,  and  leading 
them  out,  and  guiding  them  to  the  pastures  and  still  waters 
which  are  found  within  His  fold. 

As  a  champion  of  the  faith,  he  occupied  a  conspicuous  place 
in  an  earlier  generation,  in  the  initial  struggle  that  was  being 
made  for  the  presentation  of  Catholic  principles  and  the  fund¬ 
amental  verities  of  the  Christian  faith.  Thus  that  life  comes 
before  us  in  a  three-fold  aspect— personal,  pastoral  and  as  a 
champion  for  the  faith. 

But  naturally  you  ask,  “What  connection  has  the  considera¬ 
tion  of  this  life  in  a  memorial  sermon  with  the  text  to  which 
we  have  just  listened?”  “There  be  many  that  say,  Who 
will  show  us  any  good  ?  Lord,  lift  Thou  up  the  light  of  Thy 
countenance  upon  us.  Thou  hast  put  gladness  in  my  heart 
since  the  time  that  their  corn  and  wine  and  oil  increased.  I 
will  lay  me  down  in  peace  and  take  my  rest,  for  it  is  Thou 
Lord  only  that  makest  me  dwell  in  safety.”  The  connection 
which  you  seek  is  to  be  found  in  the  Incarnate  Lord,  our  Sav¬ 
iour  Jesus  Christ.  Our  brother  followed  the  same  Lord  as 
David  did,  a  long  distance  afterward  in  time,  but  still  in  higher 
condition  of  spiritual  experience  he  associated  himself  with  the 
inspired  singer  of  Israel.  It  was  David  who  revealed  in  those 
sacred  songs,  the  psalms,  which  are  the  treasure  of  the  Chris¬ 
tian  Church.,  Him  who  is  the  sum  and  substance  of  all  good. 
It  is  David  who  answers  the  question  which  is  put  by  igno¬ 
rance  and  by  doubt  and  by  scorn,  “Who  will  show  us  any 
good?”  He  answers  the  question  thus:  “Lord,  lift  Thou  up 
the  light  of  Thy  countenance  upon  us.  Thou  hast  put  glad¬ 
ness  in  my  heart  since  the  time  that  their  corn  and  wine  and 
oil  increased.  I  will  lay  me  down  in  peace  and  take  my  rest, 
for  it  is  Thou  Lord  only  that  makest  me  dwell  in  safety.”  It 
was  Dr.  Bolles  whose  memory  we  cherish,  who  largely  made 
the  same  response  in  his  day  and  generation. 


To  give  this  answer  was  the  great  vocation  of  him  who 
served  this  parish  for  many  years,  and  on  the  Atlantic  sea¬ 
board  did  good  service  for  Almighty  God.  He  was  ever,  in  his 
vocation  as  a  priest,  lifting  up  the  light  of  God’s  countenance 
before  man,  in  sacrament  and  in  holy  rite,  in  sermon  and 
teaching,  in  Sunday-school  and  Guild,  and  perhaps  as  effi¬ 
ciently  by  the  bedside  of  the  sick,  in  conversation  with  parish¬ 
ioners,  in  guiding  the  ignorant  and  the  lowly,  and  in  associat¬ 
ing  himself  with  all  who  needed  spiritual  help.  He  was  e\  ei 
lifting  up  the  light  of  God’s  countenance  before  the  eyes  of 
men,  in  life,  in  practice,  in  teaching,  in  sacrament,  and  in  the 
whole  drift  and  current  of  his  days.  He  was  following  after 
i  David,  therefore,  to  make  a  reality  of  the  declaration  of  the 
text:  “Lord,  lift  Thou  up  the  light  of  Thy  countenance  upon 
us,”  and  this  he  was  doing  in  the  most  intelligent  way.  And 
this  reflection  brings  us  naturally  to  consider  the  call  that  was 
made  upon  him  to  be  the  champion  of  the  faith,  for  he  it  was 
—he  it  is,  I  might  say— that  helped  to  bring  out  the  connection 
between  the  revelation  of  God’s  countenance  and  the  means 
by  which  its  light  is  made  to  shine  upon  the  individual  soul,  if 
we  will,  upon  ourselves. 

It  may  seem,  perhaps,  almost  a  disonance,  a  discord,  in  the 
recital  of  the  verses  of  the  text,  “There  be  many  that  say, 
Who  will  show  us  any  good  ?  Lord,  lift  Thou  up  the  light  of 
Thy  countenance  upon  us,’’  and  then  this  verse,  “Thou  hast 
put  gladness  in  my  heart  since  the  time  that  their  corn  and 
wine  and  oil  increased,’’  connecting  the  former  with  these  con¬ 
cluding  verses,  “I  will  lay  me  down  in  peace  and  take  my  rest, 
for  it  is  Thou  Lord  only  that  makest  me  dwell  in  safety.” 
What  can  this  mean?  What  can  be  the  connection  between 
the  light  of  God’s  countenance  and  the  instruction  of  igno¬ 
rance  and  the  resolving  of  doubt  and  the  discomforture  of  the 
infidel  ?  What  can  be  the  connection  between  these  and  the 
corn  and  wine  and  oil?  and  what  can  be  the  connection  be¬ 
tween  the  increase  of  the  corn  and  wine  and  oil,  and  the  peace 
of  the  believer,  so  that  he  is  resigned,  nay,  content,  to  die? 
Well,  brethren,  the  law  of  the  Incarnation  answers  this  ques¬ 
tion.  The  law  of  the  Incarnation  is  the  utilizing  mattei  as 
the  instrumentality  to  bring  to  us  the  greatest  blessings,  an  d 
indeed,  so  far  as  we  know,  all  blessings  of  time  and  eternity 
Surely  there  is  no  blessing  that  we  enjoy  either  here,  or  hope 


—10— 


to  enjoy  hereafter,  that  does  not  seem  to  come  to  us  through 
the  agency  of  matter.  It  is  enough,  however,  to  draw  atten¬ 
tion  to  the  one  marvelous  fact, — that  when  God  would  reveal 
Himself  to  us  so  as  to  become  our  Saviour,  so  as  to  be  Em¬ 
manuel,  “God  with  Us,”  the  One  Who  would  reach  forth  His 
almightv  arms  and  place  them  beneath  us,  W’ho  would  wash 
us  in  His  precious  blood  and  make  us  clean,  He  does  so  by 
assuming  matter,  and  wrapping  Himself  around  with  the  gar¬ 
ments  of  our  humanity.  “He  was  conceived  by  the  Holy 
Ghost  and  born  of  the  Virgin  Mary.”  He  appears  among 
men  as  a  man.  “He  was  made  man.”  He  became  the  foun¬ 
tain  of  the  new  light  which  lightens  the  new  creation.  He 
does  this  by  coming  down  to  us,  by  embracing  us,  by  enabling 
us  to  dwell  in  Him  and  have  Him  dwell  in  us,  through  the  in¬ 
strumentality  of  matter,  and  therefore  we  are  led  to  think 
of  matter  as  the  agent  through  which  are  bestowed  upon  us 
all  the  blessings  which  we  enjoy.  It  is  the  great  law,  the  fun¬ 
damental  law,  the  universal  law  under  which  every  good 
thing  shelters  itself,  and  from  which,  as  I  have  said,  there  is 
no  exception,  since  I  cannot  conceive  of  any  blessing  which 
man  enjovs  that  does  not  come  to  him  through  theinstrumen- 
talitv  of  matter.  An  illustration,  perhaps,  will  best  serve  our 
purpose  to  make  this  point  clear.  You  may  imagine  that  a 
mother’s  love  is  a  spiritual  blessing  exclusively,  and  represents 
a  class  of  blessings  which  constitutes  an  exception  to  this  law. 
But  how  does  that  love  reach  us?  \ou  will  say  at  first  it  has 
nothing  to  do  with  matter,  it  is  purely  spiritual.  But  I  ask, 
how  came  you  or  I  to  know  a  mother's  love  ?  W  hen  we  awak¬ 
ened  to  consciousness  we  found  ourselves  in  an  embrace  which 
folded  us  to  a  bosom  on  which  we  rested.  We  were  in  arms 
that  held  us  while  our  little  eyes  looked  up  and  learned  to 
know  the  face  that  beamed  upon  us  always  with  afieetion.  It 
was  a  form  that  grew  to  be  familiar  to  us;  its  voice  lulled  us 
to  sleep  with  its  songs ;  it  was  a  form  that  caressed  us,  that 
seemed  alwavs  anxious  for  our  welfare,  that  anticipated  our 
many  though  our  little  wants,  and  so  we  came  in  this  way  to 
know  that  face,  to  know  that  voice,  to  know  that  form.  It 
was  the  face,  the  form,  the  voice  of  our  mother.  We  learned 
to  know  her  by  these  manifestations,  and  a  stranger  we  did 
not  know.  It  was  through  the  conformation  of  that  counte¬ 
nance,  it  was  through  the  expression  of  that  eye,  it  was 


—11— 


through  the  tone  of  that  voice— it  was  through  all  these  out- 
o-oino-s  of  the  human  soul  and  spirit  that  we  came  to  know  a 
mother’s  love.  It  was  matter  that  brought  this  blessing  to 
us,  the  most  inestimable  blessing  which  goes  down  with  us  to 
our  grave  as  the  dearest  memory  of  earth.  It  is  so  with  every 
gift  from  God,  so  far  as  I  know.  I  should  be  glad  to  be  in¬ 
formed  if  there  be  any  good  thing  which  comes  to  us  without  . 
the  agency  of  matter.  However  spiritual  it  may  be,  there  is 
nothing  we  do,  nothing  we  think  about  here  on  earth,  which 
is  not  brought  into  connection  with  us  by  the  intervention  of 
matter,  and  consequently  we  ought  to  deprecate  that  spirit 
which  puts  a  discount  on  matter,  which  regards  the  human 
body,  for  example,  as  something  that  is  to  be  thrown  aside, 
when  death  comes,  as  worn  out  and  valueless,  and  never  to  be 
resumed  again.  Such  a  view  is  contrary  to  the  law  of  the 
Incarnation. 

I  seek  to  impress  this  truth  upon  you, because  it  brings  us  to 
a  solution  of  the  apparent  discord  in  the  Psalm  by  the  inter¬ 
position  of  the  words,  “Thou  hast  put  gladness  in  my  heart 
since  the  time  that  their  corn  and  wine  and  oil  increased.’’ 
And  what  are  these,  the  corn  and  the  wine  and  the  oil,  pray? 
Thev  are  the  elements  of  the  sacraments  of  the  Church  of  God. 
The  corn  and  the  wine  give  us  the  Eucharist,  and  the  oil  is  the 
symbol  of  the  Blessed  Spirit.  It  was  with  the  oil  that  the 
prophet,  priest  and  king  were  inducted  by  God’s  ordinance 
into  their  respective  offices.  It  was  with  bread  and  wine,  that 
Afelchisedec,  the  King  of  Salem  and  the  Priest  of  the  High 
God,  blessed  Abraham.  Therefore,  you  find  in  the  midst  of  this 
Psalm  the  symbols  of  the  future  blessings  of  the  Church,  in 
the  possession  of  her  Sacraments,  and  consequently  the  true 
prophet  like  David,  and  the  true  priest  like  our  departed 
brother  rejoiced  as  the  Church  spread  abroad,  for  as  she  goes 
East  and  West  and  North  and  South  she  carries  with  her  the 
laver  of  regeneration  in  baptism,  the  laving-on-of-hands  in 
confirmation,  the  symbol  of  which  is  the  holy  oil  in  armoint- 
ing,  and  the  bread  and  wine  of  the  Eucharist  upon  the  altar. 
It  is  the  treasurv  of  divine  gifts  in  the  custody  of  the  Church 
more  than  anvthing  else  which  makes  glad  the  heart  of  the 
true  priest.  He  rejoices  in  human  joy  as  a  patiiot  who  lo\es 
his  countrv ;  as  a  father  who  loves  to  hear  of  the  well-being 
of  his  children  ;  as  a  husband  wffio  is  devoted  to  his  wife  ,  a 


—12— 


a  friend  who  cares  for  those  around  him,  but  above  all  earthly 
joys  there  is  no  joy  which  so  dilates  his  neart  as  that  which 
springs  from  the  knowledge  that  the  demand  for  sacraments 
and  their  enjoyment  are  on  the  increase,  that  those  blessings 
which  bridge  over  the  interval  between  the  material  and  the 
spiritual  world,  between  time  and  eternity,  which  give  us 
.  more  than  that,  which  give  us  the  dear  Lord  Himself, 
Who  says  to  us,  “  He  that  eateth  my  flesh  and  drinketh 
my  blood  dwelleth  in  Me  and  I  in  him,”  are  reaching  larger 
and  larger  numbers  of  our  fallen  race.  Hence  it  is  that  David 
in  prophecy,  and  our  departed  brother  in  reality,  where  glad 
when  the  corn  and  wine  and  oil  increased.  Hence  you  see  the 
connection  between  the  lifting  up  of  God’s  countenance  upon 
the  ignorant  and  doubtful  and  scornful,  and  the  corn  and 
wine  and  oil  which  are  instrumentalities  in  bringing  the  light 
of  that  countenance  upon  the  infant  which  is  signed  with  the 
impress  of  the  Saviour’s  suffering  in  baptism,  upon  youths 
and  maidens  who  receive  the  laying-on-of-hands  in  confirma¬ 
tion,  and  upon  the  faithful  who  eat  and  drink  at  the  Lord’s 
table,  and  are  regaled  with  royal  dainties,  which  the  Lord 
Himself  provides  and  serves  through  His  priests. 

Dear  Brethren,  the  connection  you  see  is  immediate,  and  it 
brings  out  in  delightful  suggestion  the  phases  of  our  brother’s 
career  between  birth  and  death,  the  personal,  pastoral  and 
militant  for  God  and  His  Church.  The  one  who  stood  for 
sacramental  truth  ;  the  one  who  stood  for  organic  truth  in 
the  existence  of  the  Church  as  the  Body  of  Christ,  and  when 
weeometo  think  of  this  it  is  desirable,  perhaps,  that  weshordd 
briefly  explain  the  circumstances  which  called  for  such  a  de¬ 
fense. 

You  must  remember  that  the  Reformation,  as  we  call  the 
great  religious  convulsion  of  the  Sixteenth  century,  was  a 
might}'  upheaval  of  society.  It  was  what  might  have  been 
expected  as  the  result  of  a  fierce  revolt  against  doctrinal  cor¬ 
ruption  and  practical  abuse  in  the  Western  Church.  It  was  a 
violent  reaction.  And,  of  course,  like  all  reactions  of  that 
character,  it  went  in  many  cases  too  far.  It  is  not  possible  for 
man  so  to  balance  the  centrifugal  and  centripetal  forces  as  to 
produce,  as  God  always  does,  the  music  ol  the  spheres  and  the 
harmonies  of  the  universe.  Our  safety  consists  this  moment 
in  the  perfect  balance  between  the  centrifugal  and  the  centri- 


-13- 


petal  forces  under  which  our  planet  makes  its  circuit  and  our 
sister  orbs  go  around  the  sun.  It  is  because  God  balances 
them  that  they  do  so  perfectly  and  continuously  ;  but  the  diffi¬ 
culty  in  human  affairs  is  that  man  is  never  able  thus  to  make 
the  equipoise.  It  is  with  him  either  too  much  or  too  little, 
excess  on  the  one  side  or  on  the  other.  Consequently  at  the 
time  of  the  Reformation  the  revolt  Irom  doctrinal  corruption 
and  practical  abuse,  which  had  been  for  centuries  in  the  diiec- 
tion  of  centralization,  was  so  violent  as  to  throw  the  move¬ 
ment  on  the  continent  at  least  too  far  the  other  way  ,  but  the 
English  Reformation,  however,  steadied  as  it  was  by  the  hand 
of  the  state,  while  it  felt  the  terrible  forces  which  were  set  in 
motion,  and  was  carried  onward  in  the  drift,  still  it  was 
checked  and  saved  from  ultimate  failure  as  was  the  case  else¬ 
where.  God’s  providence  arrested  it  in  its  downward  trend 
when  Edward  the  VI  died,  and  Mary  succeeded,  and  then 
when  Elizabeth  came  the  movement  was  rescued  under  better 
influences,  and  the  Church,  as  regards  the  fundamental  veie- 
ties  of  the  faith  and  apostolic  order,  and  all  that  is  essential 
to  her  existence  as  a  divine  institution  was  providentially  pre¬ 
served.  Still  the  fortunes  of  the  English  state  largely  influenced 
the  condition  of  the  Church,  and  in  a  later  day,  a  centuiy  be¬ 
yond,  when  revolution  swept  over  England  again,  the  Church 
helped  to  check  and  steady  the  movement,  and  keep  it  on  the 
conservative  side.  Those  who  favored  the  revolution  were 
mostly  on  the  side,  as  we  would  say  to-day,  of  ultra  liberal¬ 
ism.  Perhaps  some  of  the  most  extreme  liberals  were,  as  far 
as  in  that  age  could  be  true,  in  sympathy  with  anaichy. 
When  there  came,  as  there  did,  after  two  reigns  in  accordance 
wTith  the  settlement  made  by  the  revolution  ol  1688,  a  foreign 
race  to  rule  the  land  (for  the  first  two  Georges  were  foreign, 
not  only  in  language  and  taste,  but  also  in  all  their  sympa¬ 
thies),  then  the  state  came  into  the  hands  of  this  foreign  race 
that  was  alien  to  England’s  institutions,  and  especially  to 
England’s  Church,  and  naturally  these  Hanoverian  kings  as¬ 
sociated  themselves  with  those  parties  in  politics  and  religion 
which  they  thought,  if  in  the  ascendant,  would  piomote  their 
own  personal  and  official  safety,  that  is  to  say,  the  Hano¬ 
verian  dvnasty  favored  from  1  1 14  to  1830  what  were  called 
the  Latitudinarians.  Thus  the  English  Church  was  for  a  cen¬ 
tury  or  more  at  the  disadvantage  of  being  in  the  hands  of  her 


—14— 


avowed  enemies  or  luke-warm  and  indifferent  friends,  and  in  • 
having  her  principles,  her  divine  claims,  her  means  of  grace, 
what  we  may  call  in  a  word  her  treasures,  if  not  obliterated, 
still  obscured.  These  treasures  came  to  be  like  jewels  in  a  box 
which  was  closed,  and  in  consequence  its  contents  hidden 
from  view.  There  were  a  few  who  knew  that  within  the  Prayer- 
Book,  the  Church’s  sacred  box,  were  concealed  these  priceless 
jewels,  but  the  great  mass  of  people  simply  looked  upon  the 
outward  forms  and  offices  as  they  would  upon  any  other  re¬ 
ligious  observances  current  at  the  time,  and  consequently  they 
confused  the  Church  with  human  organizations,  and  largely 
regarded  her  as  merely  a  department  of  the  state;  and  this 
was  the  desperate  condition  of  the  English  Church  when  we, 
the  children, took  our  departure  from  our  home  and  became  an 
independent  branch  of  Christ’s  Church. 

When  our  nationality  was  acknowledged  and  secured  in  the 
peace  of  1783,  and  we  received  our  first  Bishop  from  Scotland 
in  1784,  and  three  succeeding  bishops  from  England  in  1787 
and  1790,  our  ecclesiastical  mother,  the  English  Church,  was 
at  her  worst,  in  the  lowest  condition  which  she  has  ever 
known.  This  was  the  luke-warm  age,  when  Hoadley  filled  the 
See  of  Winchester  for  forty  years;  when  men  of  like  character 
were  largely  in  place  and  position,  who  compromised  the  fun¬ 
damental  verities  of  the  Church,  when  convocation  was  sup¬ 
pressed,  and  the  Church  was  robbed  and  spoiled  and  degraded. 
It  was  at  this  precise  juncture  that  we  took  our  departure, 
and  consequents  we  brought  with  us  the  bad  traditions  ot 
our  Motherland,  our  home,  in  her  saddest  and  most  deplorable 
state. 

But  worse  still,  we  were  few  in  numbers,  relatively  much 
fewer  in  proportion  to  the  population  than  we  are  today,  and 
besides  we  were  under  the  incubus  of  a  great  weight  of  preju¬ 
dice.  I  can  easily  analyze  that  mass  of  prejudice  and  set  its 
constituents  before  you,  for  it  resolves  itself  into  three  fac¬ 
tors.  There  was  first  the  religious  prejudice,  in  as  much  as 
these  colonies  were  largely  composed  of  the  Puritans  of  Eng¬ 
land,  and  those  who  sympathised  with  them.  All  New  England 
was  Puritan.  New  York  was  colonized  by  the  Presbyterian 
Dutch,  under  the  influence  of  the  same  religious  spirit,  Swed¬ 
ish  Lutherans  occupied  the  Jerseys  and  Delaware.  Pennsyl¬ 
vania  was  a  Quaker  colony.  Maryland  was  at  first  Roman 


-15 


Catholic  and  with  Virginia  ultimately  made  the  second  of  the 
only  two  Church  colonies.  The  Carolinas  were  Presbyte¬ 
rian,  and  Georgia  was  largely  an  asylum  for  the  poor  and  the 
orphan.  Now  you  have  a  survey  from  New  England  to  Flor¬ 
ida  of  the  religious  condition  of  the  Atlantic  Seacoast,  the 
onlv  portion  of  the  country  then  occupied  by  white  men,  and 
consequently  the  Church  of  England,  as  it  was  known  among 
us  in  colonial  times,  you  must  see  was  under  the  weight  of 
bitter  religious  prejudice,  since  those  Puritans  for  a  more  or  less 
just  cause  fled  from  the  tyranny  of  those  times  to  escape  not 
onlv  from  the  king,  but  also  from  the  Bishops,  and  hence  they 
hated  the  very  name  of  Episcopacy,  and  accordingly  they  did 
their  best  to  prevent  the  introduction  of  Bishops  into  this 
country,  and  were  powerful  enough  to  keep  prelacy  out  dur¬ 
ing  all  our  colonial  period  until  we  were  organized  as  the 
United  States  of  America,  and  received  our  first  Bishops,  Sea- 
buryfrom  Scotland  in  1784,  and  our  three  Bishops  in  the 
English  line  (White,  Provoost  and  Madison)  in  1787  and 
1790,  not  until  that  date  were  Bishops,  at  least  recognized 
Bishops  of  our  communion,  on  our  soil. 

Then  in  the  second  place,  there  was  political  prejudice. 
Naturally,  when  we  became  free  and  independent,  we  weie 
strongly' Republican.  There  was  added  to  the  enthusiasm  of 
our  new  Republic  the  spirit  of  the  French  Revolution,  which 
was  then  rapidly  advancing  to  its  awful  culmination.  It  had 
not  then,  however,  developed  into  that  phrensy  which  a  few 
years  later  threw  men  back  from  it  in  horror,  and  hence  oui 
fathers  were  innocently  led  on  to  imbibe,  at  that  early  period, 
somewhat  of  the  spirit  of  the  land  of  Lafayette.  The  citizens 
of  our  young  Republic,  therefore,  looked  with  great  distrust 
upon  the  State  Church  of  England,  represented  in  this  coun¬ 
try  under  the  title  of  the  Protestant  Episcopal  Church  of  the 
United  States  of  America,  and  consequently  they  were  ready 
to  accuse  her  of  being  in  sympathy  rather  with  monarchical 
institutions  than  with  our  newly  formed  Republican  govern¬ 
ment.  There  was,  therefore,  political  dread  of  what  contin¬ 
ued  to  be  known  for  many  years  as  “the  English  Church.” 

Then  in  the  third  place,  there  was  social  prejudice,  for  the 
reason  that  during  colonial  times  the  comparatively  few 
Churchmen  here  were  mostly  in  the  employ  of  the  State,  either 
•n  the  civil  service,  or  else  in  some  other  department  through 


—16— 

which  England  governed  America.  Such  were  the  governors, 
military  officers  and  judges,  and  those  who  presided  over  the 
customs.  The  little  money  in  the  colonies  was  largely  in  their 
hands.  They  were  esteemed  rich,  and  in  proportion  there  was 
a  larger  number  of  the  wealthy  among  Church  people  than 
there  was  among  any  other  class.  Consequently,  the  great 
mass  of  the  people  looked  upon  the  Church  as  aristocratic, 
and  in  those  days  aristocratic  tendencies  filled  men’s  minds 
with  distrust  and  dislike. 

The  Church,  therefore,  was  weighed  down  with  religious, 
political  and  social  prejudice,  and  she  was  for  these  reasons 
looked  upon  generally  with  the  greatest  suspicion.  Under 
those  hard  conditions  we  began  our  career,  with  the  tradi¬ 
tions  of  the  eighteenth  century  to  chill  us,  and  the  prejudices 
of  the  Puritans,  Republicans,  and  the  great  mass  of  the  popu¬ 
lation,  who  did  not  enjoy  a  superfluity  of  this  world’s  goods, 
to  oppose  us.  Weighed  down  with  the  prejudices  that  came 
from  all  these  sources,  and  ignorant  of  her  own  intrinsic 
divine  character,  to  a  large  extent,  it  is  a  wonder  that  our 
Church  survived,  as  she  did  survive,  those  evil  times.  Her 
jewels  in  those  days,  with  few  exceptions,  were  hidden  from 
men’s-  knowledge  within  the  box,  her  Book  of  Common  Prayer. 
The  great  mass  of  people  did  not  know  the  priceless  blessings 
of  Almighty  God  that  were  given  her  to  hold  as  a  trust  for 
the  future.  They  did  not  know  the  value  of  the  blessings 
which  she  possessed  in  the  sacraments,  in  Baptism,  Confirma¬ 
tion  and  Holy  Eucharist.  They  did  not  know  that  her 
liturgy  was  derived  from  Apostolic  times  and  largely  em¬ 
braced  the  prayers  in  which  the  very  first  believers  continued 
steadfastly  under  Apostolic  guidance.  They  did  not  know 
these  things,  the  great  mass,  but  there  were  a  few  who  did. 
Happier  times  came  at  length,  but  they  did  not  come 
without  conflict  and  a  prolonged  struggle.  When  in  England 
gradually  the  Church  was  in  a  condition  to  proclaim  and  act 
upon  her  rights,  it  brought  upon  her  very  naturally  the  prej¬ 
udice  of  ignorance  within  her  own  ranks,  and  the  hatred  of 
dissent  from  without.  The  consequence  was  that  “the  trac- 
tarian  movement’’  of  1833  was  met  with  a  storm  of  opposi¬ 
tion.  It  w^as  confronted  with  a  wall  prejudice.  It  en¬ 
countered  such  antagonism  as  now  fills  us  with  wonder, 
as  we  read  the  records  of  that  period.  For  years  and  years 


—  17— 


the  Bishops,  with  only  a  few  exceptions,  charged  against  it. 
For  years  and  years  the  Prime  Ministers  did  their  best  to 
throttle  and  destroy  it,  by  using  their  patronage  to  put  into 
place  men  who  were  known  to  be  opposed  to  it.  But,  never¬ 
theless,  truth  is  mighty  and  will  prevail.  The  lustre  of  the 
Church’s  jewels  was  obscured,  but  men  could  not  destroy 
their  value.  These  jewels  could  not  really  be  dimmed; 
they  were  in  their  excellence  like  the  glory  of  the  ruby  and  the 
splendor  of  the  topaz.  They  were  there  in  their  intrinsic  worth 
and  beautv  all  the  time,  and  gradually  their  light  was  made 
to  shine  forth,  and  men  recognized  it  and  rejoiced  in  it.  Now, 
it  was  under  these  circumstances  that  the  movement  for  the 
revival  of  evangelic  truth  and  apostolic  order  reached  this 

country. 

He  whose  memory  is  cherished  here,  not  only  to-day  but 
will  always  be  cherished,  was  ordained  in  the  very  year 
that  this  movement  began  in  England,  in  1833.  Then  . 
there  came  from  over  the  waters  the  voice  that  has  grown  i 
sweetly  familiar  in  the  hymn  which  you  love  to  sing, 
“Lead,  Kindly  Light.”  “The  kindly  light”  led  on,  reached 
this  country,  and  shed  its  beams  upon  us,  and  he  of 
whom  we  think  with  such  love  and  veneration,  he  who  knew 
the  value  of  the  treasures  that  were  within  our  Book  of 
Common  Prayer,  was  ready  to  stand  for  them  as  a  champion 
of  the  faith,  and  in  1833  and  onward  for  decades  of  years, 
the  struggle  went  on  and  he  stood  as  the  protector  of  the 
treasures  which  were  within  our  sacred  box,  which  were  held 
in  safe  keeping  by  the  liturgy,  the  offices  and  ordinal  of  the 
Church;  in  a  word,  by  the  Book  of  Common  Prayer.  They 
were  all  there,  and  had  been  since  the  Reformation,  only  for 
the  most  part  men  did  not  know  it  or  discover  it. 

It  was  something  like  a  family  having  within  their  possession 
some  ancient  article  of  furniture.  They  use  it  for  its  desig¬ 
nated  purpose,  but  they  may  discover  concealed  treasures, 
as  once  I  knew  a  case  where  it  was  revealed,  that  within  a 
secret  drawer,  in  a  massive  table,  which  had  come  down  as  an 
heirloom,  were  jewels  of  great  value  which  had  belonged  to  a 
former  generation  and  had  been  put  there  for  safe  keeping, 
had  been  forgotten,  and  were  accidentally  found  when  the 
table  was  undergoing  repairs.  So  with  our  prayer-book  that 
held  these  priceless  treasures;  men  used  it,  and  they  did  not 
know  the  value  of  what  they  were  using.  Consequently,  we 


-18- 


stand  to-day  the  debtors  to  our  brother  for  having,  with 
others  in  England  and  this  country,  done  his  part  to  give  us 
in  knowledge  and  use  the  jewels  of  the  Church  of  the  Living 

God.  •  •  . 

Her  ordinal  gives  us  the  official  ministry  of  Christ,  her  Sac¬ 
raments  give  us  the  light  of  God’s  countenance,  rising  upon 
the  infant  in  baptism,  shining  upon  youth  in  confirmation, 
illumining  the  life  of  the  devoted,  mature  Christian  in  the  Holy 
Eucharist,  and  shedding  its  radiance  down  into  the  dark 
cavern  of  the  grave  at  death.  This  uncovering  of  our  jewels, 
hidden  in  our  prayer-book,  reveals  the  full  meaning  of  the 
Church’s  liturgy  as  the  voice  of  the  Holy  Spirit. 

As  the  atmosphere  of  earth  is  what  we  call  the  vital  air,  so 
the  atmosphere  of  the  Church  of  God  is  the  Holy  Spirit,  and 
all  we  say  and  do  officially  within  her  sacred  precincts  is  said 
and  done  through  the  Holy  Ghost.  It  is  by  Him  we  pray,  by 
Him  we  praise.  He  is  the  instrument  of  baptism.  He  is  the 
gift  of  confirmation.  He  is  the  agency  through  Whom  the 
bread  and  wine  become  to  us  spiritually  the  Body  and  Blood 
of  Christ.  He  is  the  vital  force  that  fills  the  soul,  as  does  the 
air  the  body,  and  enables  the  feeble  voice  of  man,  not  only  to 
be  carried  a  little  way  above  the  surface  of  the  earth,  but  to 
climb  the  mountains,  to  reach  the  skies,  to  enter  the  palace  of 
the. Great  King,  yea,  to  ascend  to  the  ears  of  God  Himself. 

Ail  this  has  come  to  pass,  and  is  the  common  heritage  of  the 
Church  through  the  champions  of  that  day.  Thus,  then,  we 
traverse  the  life  of  our  brother  in  its  personal,  in  its  pastoral, 
and  in  its  militant  phases,  under  the  guidance  of  these  beauti¬ 
ful  verses,  which  sketched  for  us  the  career  of  men  from 
ignorance  or  doubt  or  scorn,  from  the  sad  condition  of  dark¬ 
ness  or  doubt,  or  the  worse  condition  of  wickedness  to  the 

peace  and  thy  rest  in  God.  _  * 

“There  be  many  that  say,  Who  will  show  us  any  good  . 
My  brethren,  that  cry  comes  from  all  stages  of  life.  It  comes 
from  childhood,  and  it  finds  its  answer  in  its  toys.  It  comes 
from  boy  and  girl,  and  they  find  their  answer  in  the  prospects 
which  future  years  hold  out  to  them  on  earth.  It  comes  frorn 
the  voung  man  and  woman  as  they  enter  upon  the  ventures  of 
life,  and  the  answer  which  they  propose  to  themselves  is  set¬ 
tlement  and  enough  of  this  world’s  goods.  In  the  day  of 
struggle  and  exertion,  later  on,  it  comes  again,  and  the  an¬ 
swer  is  found  in  the  promised  rewards  of  ambition.  And  then, 


—  19 — 


when  life  is  well  nigh  past  and  gone,  it  comes  still,  the  old 
question  :  “Who  will  show  us  any  good  ?”  Why,  if  they  heed 
the  words  of  the  prophet  and  the  faithful  priest,  they  have  the 
only  true  answer,  the  only  answer  which  will  permanently 
satisfy  as  life  passes  under  the  shadow  of  death  and  is  hidden 
in  Paradise— “  Lord,  lift  Thou  up  the  light  of  Thy  countenance 
upon  us.  Thou  hast  put  gladness  in  my  heart  since  the  time 
that  their  corn  and  wine  and  oil  increased.  I  will  lay  me 
down  in  peace  and  take  my  rest,  for  it  is  Thou  Lord  only  that 
makest  me  dwell  in  safety.’’ 

Into  what  wonderful  companionship  are  we  thus  introduced 
by  the  sacramental  system  of  the  Church.  The  light  of 
God’s  countenance.  How  marvelous  is  that  expression  for 
that  day  and  age.  What  did  David  know  of  God  ?  He  knew 
of  Him  as  the  dreadful  voice  speaking  out  of  the  thunders  and 
lightings  of  Mt.  Sinai,  as  embodied  in  the  pillar  of  cloud  and 
the  pillar  of  fire,  which  led  the  children  of  Israel  through  the 
wilderness.  He  knew  him  as  present  in  the  light  that  shone  in 
the  holy  of  holies  in  the  tabernacle.  He  knew  Him  as  mani¬ 
festing  Himself  to  Seer  and  Prophet  in  visions  and  dreams,  but 
beyond  that  he  knew  Him  not;  and  yet,  inspired  by  the  Holy 
Ghost,  he  speaks  in  the  Psalm  of  “the  light  of  God’s  counte¬ 
nance.’’ 

How  much  we  know  now  of  what  that  means.  We  have 
had  in  our  spiritual  experience,  Bethlehem,  and  the  streets  of 
Jerusalem,  and  the  by-ways  of  Galilee,  and  Gethsemane  and 
Calvary.  We  have  seen  the  baby-face  in  the  Blessed  Virgin’s 
arms.  We  have  seen  the  Boy  in  the  midst  of  the  doctors.  We 
have  seen  the  Man  of  Sorrows  going  about  doing  good.  We 
have  seen  the  Saviour  upon  the  cross, through  the  dim  light  of 
Good  Friday;  nay,  more,  we  have  seen  that  face  rise  again 
from  the  grave  and  beam  upon  us  with  the  ineffable  light  com¬ 
ing  from  Paradise.  And  further  on  we  have  seen  Him  as  He 
goes  up  from  the  earth  in  the  Ascension,  with  His  uplifted 
hands  in  benediction,  and  passes  into  the  glory  of  the  New 
Jerusalem,  passes  to  the  right  hand  of  the  eternal  Father,  to 
fill  heaven  with  the  light  of  the  countenance  of  the  Son  of 
Man. 

“The  light  of  the  countenance.’’  The  light  of  the  human 
face.  There  are  many  lights  that  shine  upon  us  in  this  world. 
The  light  of  the  sun,  and  the  light  of  the  moon  and  ttie  stars, 
and  the  artificial  lights,  which  are  gaining  brightness  through 


—20- 


man’s  invention,  but  there  is  no  light  like  the  light  of  the 
human  face.  It  is  not  alone  the  expression  ol  the  eye;  it  is 
more  than  that:  It  is  the  living  soul  behind  and  within  that 
beams  through  the  vesture  of  the  flesh.  The  human  counte¬ 
nance  is  a  window  through  which  we  see  the  other,  the  invisi¬ 
ble,  the  spiritual  world,  through  which  we  go  in  love  and 
through  wrhich  love  comes  back  to  us.  It  tells  the  story  of 
human  passion,  and  to  some  extent  the  mysteries  of  man  s 
inner  life.  There  is  nothing  like  it.  From  birth  to  death  noth¬ 
ing  shines  upon  us  like  the  light  of  the  human  countenance, 
and  vet  at  best,  when  it  shines  upon  us  from  the  face  of  mother, 
father,  husband,  wife,  sister,  brother,  friend,  it  is  more  or  less 
dimmed  with  sorrow  and  blurred  with  sin.  But  the  light  of 
God’s  countenance  is  perfect  in  its  clearness  and  pmity.  It  is 
the  light  ineffable.  For  us  it  does  not  shine  in  its  full  splendor 
now,  because  if  it  did  we  wTould  be  consumed  by  the  powrer  of 
its  surpassing  glory  ;  but  as  far  as  we  may  be  allowed  to  see 
it  and  know  it,  it  is  without  spot  or  stain.  There  is  no  color¬ 
ing  in  its  lenses.  It  is  the  light  of  God  s  countenance ;  it  is 
pure  and  clear  and  white,  and  it  is  full  of  infinite  love  and 
mercy;  and  then,  too,  back  of  that  infinite  love  and  mercy 
there  is  omnipotence,  the  Son  of  God  is  ready  and  able  with 
infinite  powrer  “to  save  to  the  uttermost.’  It  is  therefore  the 
Sacramental  system  of  the  Church  which  brings  that  Face  to 
us,  which  reveals  the  Godhead  to  us;  that  Face  which  rose 
upon  the  world  nearly  nineteen  hundred  years  ago  at  Bethle¬ 
hem,  and  sank  beneath  the  cloud  in  death  on  Calvary,  and 
then  after  three  days  rose  again,  like  the  sun,  in  his  strength 
from  the  grave,  to  shine  through  the  veil  which  was  upon  it, 
for  our  sakes,  for  forty  days  upon  many  chosen  witnesses, 
until  it  wTas  taken  up  into  heaven,  and  there  throwing  aside 
the  disguise  in  w’hich  it  wTas  hidden,  in  order  to  prevent  the 
full  glory  of  its  presence  overwhelming  men  and  thus  bringing 
them  without  faith  to  conviction  by  such  a  divine  display, 
there  in  the  full  splendor  of  our  glorified  humanity  shone 
forth  from  the  throne  of  God  as  the  light  of  the  countenance 
of  the  Son  of  Man.  There  must  be  here  on  earth  room  for 
faith.  We  shall  see  our  Lord  hereafter  as  He  is,  and  when  we 
awaken  up  after  His  likeness  wTe  shall  be  satisfied  with  it. 

Let  us  follow  the  example  of  our  departed  brother  in  per¬ 
sonal  zeal  for  the  Master,  in  devotion  to  His  flock,  and  loyalty 

to  the  faith.  In  all  these  lines  of  life  gathering  together  the 


-21- 


fruits  of  a  good  man’s  -areer,  and  thus  enabling  us.  to  reach 
the  blessed  result  expressed  in  the  affirmation,  “I  will  lay  me 
down  in  peace  and  take  mv  rest,  for  it  is  Thou  Lord  only  that 
makest  me  dwell  in  safety.”  I  will  lay  me  down  in  peace ;  was 
not  that  a  grand  result  for  our  brother  ?  Was  not  God  full  of 
mercv  to  him,  whom  he  allowed,  as  it  were,  to  come  under  the 
shelter  of  the  vestibule  and  wait  a  little  while  ere  the^  doors 
were  opened  for  him  to  go  within  in  extreme  old  age  ?  Was 
not  the  infinite  compassion  displayed  when  he  was  for  years 
shielded  with  the  tender  care  of  wife  and  daughter  watching 
over  his  life  in  its  decadence  and  decay?  Was  it  not  full  of 
mercv  for  others  as' thus  in  the  vestibule  of  our  Father’s 
House  he  lingered  for  a  while,  that  he  should  be  able  to  delight 
his  guests  with  the  memories  of  the  past,  to  instruct  them 
with  the  counsels  of  the  wise,  and  bestow  the  hospitality  of 
the  Christian  upon  the  priestly  brother,  and  indeed  upon  every 
friend  who  came  to  his  door?  Was  it  not  lovely  beyond  ex¬ 
pression  for  him  to  be  allowed  thus  to  linger  for  a  while  in  the 
vestibule,  and  then  when  God  called,  peacefully  to  pass  within  . 

“I  will  lav  me  down  in  peace  and  take  my  rest,  for  it  is  Thou 
Lord  only  that  makest  me  dwell  in  safety.”  How  exquisite 
is  the  language  here  chosen  in  its  relation  to  the  truth.  “Thou 
Lord  onlv  makest  me  dwell  in  safety.”  We  think  we  dwell  in 
this  world;  we  call  our  houses  “dwelling  places,”  and  so  we 
put  upon  ourselves  a  fond  delusion.  Brethren,  this  life  is 
alwavs  a  changing  scene,  it  is  always  a  dissolving  view  The 
fio-ures  which  make  up  the  foreground  and  background  are 
always  shifting.  We  are  constantly  coming  and  going,  always 
moving  to  and  fro,  changing,  so  that  our  estate  is  ever  differ¬ 
ent  from  what  it  was,  and  yet  we  talk  of  dwelling  here 
Think,  dear  friends,  of  your  city  as  it  was  ten  years  ago,  and 
think  of  it  as  it  is  to-day.  Think  of  the  street  where  you  re¬ 
side  ;  of  what  it  was  as  regards  its  inhabitants  some  time  ago, 
and  what  it  is  now.  Come  closer,  think  of  your  own  home ; 
what  it  was  when  first  you  knew  it,  and  what  it  is  this  hour. 
Whv,  brethren,  let  us  look  at  what  is  the  common  experience 
of  man.  There  stand  before  the  altar  youth  and  maiden  in 
the  heyday  of  life.  They  pledge  to  each  other  their  mutual 

troth  in  holy  matrimony .  They  are  husband  and  wife.  They 
leave  the  church,  it  may  be  for  their  humble  but  happy  home. 
The  table  is  spread,  and  there  at  either  end  are  the  wife  and 
husband  facing  each  other  in  the  bloom  of  youth;  and  then  a 


-22 


4 

little  time  elapses  and  the  table  is  drawn  out,  for  olive 
branches  come  and  little  ones  are  there — the  children  of  the 
household — and  how  lovely  is  that  home.  How  full  of  joy  and 
gladness  and  hope,  and  then  (we  will  not  bring  the  blight  of 
sorrow  to  darken  our  imaginary  picture)  the  children  are  all 
preserved  for  father’s  and  mother’s  love.  They  grow,  then 
school  days  come,  and  the  little  ones  get  older,  and  by  and  by 
are  almost  men  and  women;  but  the  mark  of  age  meanwhile 
has  set  its  impress  upon  father  and  mother;  there  arehereand 
there  silver  hairs  upon  their  heads  and  wrinkles  on  their 
brows,  and  still  they  go  on  year  by  year  in  happiness,  a  united 
household;  and  then  there  comes  a  time  when  the  young  ones 
begin  to  take  their  flight ;  they  wish  to  build  nests  of  their 
own.  They  go  away;  they  are  married,  and  so  one  by  one 
they  leave  to  constitute  other  happt7  homes,  and  then  the 
bride  and  groom  as  first  we  knew  them  in  the  loveliness  of 
vouth  are  alone  once  more — the  old  man  and  the  old  woman. 
Years  have  welded  together,  as  it  were,  the  love  that  joins 
them,  and  then  there  comes  the  hand  of  death  and  wrenches 
them  asunder.  One  is  gone,  and  after  a  little  time  the  other 
goes  also,  and  the  old  home  is  desolate.  This  is  a  picture  of 
human  life,  and  yet  men  talk  of  dwelling  here.  Dwelling  is 
there,  above,  with  Christ  in  heaven. 

“Lord  lift  Thou  up  the  light  of  Thy  countenance  upon  u*. 
Thou  hast  put  gladness  in  my  heart  since  the  time  that  their 
corn  and  wine  and  oil  increased.  I  will  lay  me  down  in  peace 
and  take  my  rest,  for  it  is  Thou  Lord  only  that  makest  me 
dwell  in  safety.”  This  was  the  blessed  consolation  of  the  life 
on  earth  of  our  brother  departed.  He  stood  for  the  faith,  he 
fought  a  good  fight,  he  knew  that  there  was  laid  up  for  him  a 
crown  of  righteousness  ;  and  hence,  in  extreme  old  age,  amid 
the  tenderest  care  and  deepest  affection,  he  laid  himself  down 
in  peace  and  now  takes  his  rest,  and  God  we  believe  makes 
him  dwell  in  safety.  His  body  is  with  us.  The  certificate 
that  he  without  us  cannot  be  made  perfect.  The  flesh  is  a 
part  of  him,  and  the  resurrection  will  bring  up  this  vesture 
still  with  us  in  the  custody  of  the  grave,  and  then  it  will  be 
cleansed  in  a  moment,  in  the  twinkling  of  an  eye.  Then  this 
mortal  will  put  on  immortality,  and  this  corruption  will  put 
on  incorruption,  then  we  shall  be  able  to  challenge  both  death 
and  the  grave  with  the  triumphant  exclamation,  “0  Death 
where  is  thy  sting,  0  Grave  where  is  thy  victory?” 


-23— 


On  that  resurrection  morning  in  our  risen  bodies,  which 
will  be  glorified  and  made  like  unto  our  Lord’s  glorious 
body,  we  shall  pass  within  the  house  of  many  mansions,  and 
take  our  places  in  that  world  where  there  is  no  longer  need  of 
prayer,  because  there  is  no  need  of  anything  to  ask  for  in 
prayer;  where  there  is  no  want  to  be  supplied,  where  there  is 
no  suffering  to  be  relieved.no  danger  to  be  dreaded,  and  hence 
there  is  nothing  to  be  sought  for  in  prayer.  In  that  world 
where  all  will  be  filled  with  joy  for  ever  and  ever,  and  where 
we  shall  rise  higher  and  higher  in  the  scale  of  the  redeemed 
life  in  heaven,  there  w*e  shall  meet  the  blessed  departed,  and 
through  Christ  we  shall  have  our  perfect  consummation  and 
bliss,  both  in  body  and  soul,  with  the  righteous  on  the  right 
hand  of  God. 

Brethren,  I  feel  that  I  have  been  inadequate  to  the  occasion. 

I  have  failed  I  know  to  reach  the  measure  which  1  desired,  but 
I  have  done  what  I  could  in  loving  devotion  to  the  dear  mem¬ 
ory  of  our  brother,  whom  God  has  called,  and  under  whose 
loving  shelter  we  humbly  trust  he  now  dwells  in  safety. 

Let  us  try  so  to  live,  that  when  we  come  to  die,  we  may  lay 
ourselves  down  in  peace  and  take  our  rest  under  the  shadow 
of  His  wings,  and  He  will  make  all  things  glorious  for  us  in 
that  morning  which  will  succeed  the  night  of  this  world  the 
morning  which  has  no  evening ;  the  day  that  has  no  night, 
where  through  the  Son  of  God  the  redeemed  enjoy  the  beatific 
vision  for  ever  and  ever.  He,  our  Saviour,  will  show  us  the 
good,  for  He  is  God,  the  good.  ...  Let  us  thank  Him 
that  the  word  in  our.  Anglo-Saxon  speech,  which  is  the  name 
of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost  is  the 
word  identical  with  good.  God  is  the  supreme  good,  and  all 
else  that  is  good  is  but  a  reflection  of  His  goodness.  He  is- 
God,  the  Good.  “Who  will  show  us  any  good?’’  we  ask,  and 
our  Anglo-Saxon  speech  replies,  for  our  language  has  been 
born  and  grown  up  since  Jesus  was  here  and  went  about 
doing  good,  our  English  tongue  replies,  God,  He  is  the  Good, 
the  Father  in  our  creation,  the  Son  in  our  redemption  and  the 
Holy  Ghost  in  our  sanctification,  and  together  Father,  Son 
and  Holy  Ghost  are  the  blessed  Trinity,  to  Whom  be  glory 
for  ever  and  ever.  God  is  love,  God  is  the  Good,  and  He  will 
gather  us  around  the  great  white  throne  in  our  home  in 
heaven,  and  there  He  will  show  us  the  good  forevermore  in 
Himself,  and  this  will  be  the  beatific  vision. 


James  Aaron  Bolles, 

PRIEST,  DOCTOR,  TEACHER,  SHEPHERD. 


I  thank  my  God  always  on  your  behalf,  for  the  grace  of  God  which  is 
given  you  by  Jesus  Christ;  that  in  everything  ye  are  enriched  by  Him,  in  all 
utterance,  and  in  all  knowledge;  even  as  the  testimony  of  Christ  was  con¬ 
firmed  in  you. — I.  Cor.  i.,  4-6.* 

There  is  something  extremely  beautiful  in  S.  Paul’s  thank¬ 
fulness  to  God  for  all  that  was  good  in  his  converts.  Every 
Christian  virtue  which  they  possessed,  appeared  to  him  only 
as  a  fruit  of  divine  grace ;  and  if  in  anything  they  fell  short,  in 
his  estimation,  the  failure  was  not  of  God’s  grace  as  ineffectual 
or  insufficient,  but  of  themselves  as  rebellious  against  the 
heavenly  help.  Even  in  the  case  of  the  Corinthians,  to  whom 
he  wrote  with  many  words  of  warning,  thankfulness  was 
dominant  and  filled  the  apostle’s  heart,  as  he  recalled  the 
grace  of  God  given  unto  them  by  Jesus  Christ,  that  in  every¬ 
thing  they  were  enriched  by  Him,  in  all  utterance,  and  in  all 
knowledge,  even  as  the  testimony  of  Christ  was  confirmed  in 
them. 

The  epistle  for  this  Eighteenth  Sunday  after  Trinity  is  tri¬ 
umphant  throughout.  It  tells  us  of  the  very  best  kind  of 
triumph  :  not  that  of  personal  genius  or  of  the  strength  nat¬ 
urally  inherent  in  man,  but  of  “grace  given  unto  us.’’  It  is  a 
model  for  our  permitted  thought  and  word  concerning  the 
Christian  saint  of  every  age.  We  cannot  pay  better  tribute 
to  the  memory  of  any  Christian  whom  we  have  “loved  long 
since  and  lost  awhile,’’  than  by  thanking  God  always  on  his 
behalf  for  the  grace  which  was  given  him  by  Jesus  Christ. 
This  is  the  path  along  which  the  Church  leads  us,  when  in  her 
Eucharistic  Office  she  bids  us  say:  “  Wre  bless  Thy  holy  name 
for  all  Thy  servants  departed  this  life  in  Thy  faith  and  fear.” 


*A  Memorial  Sermon  preached  on  the  Eighteenth  Sunday  after  Trinity, 
September  23,  1894,  in  Grace  church,  Cleveland,  by  the  rector,  Edw.  W  m. 
Worthington. 


-25- 


Need  I  ask  whether  vou  surmise  the  trend  of  these  thoughts? 
You  are  thinking  to-day  of  that  faithful  priest,  whom  the 

Church  so  reverently  laid  to  his  rest  on  the  morning  of  yes- 

terdav  For  manv  vears  his  has  been  a  familiar  figure  at  this 
altar  and  in  this  pulpit.  He  made  his  last  public  communion 
here  He  loved  this  parish  and  its  people.  We  loved  him, 
and  esteemed  him  as  one  whose  benign  presence  was  a  ^bene¬ 
diction  and  whose  words  were  “  full  of  grace  and  truth  1  o- 
dav's  epistle  suggests  the  fact  which  best  accounts  for  the  ex¬ 
cellence  of  this  brother’s  life :  grace  was  given  him  by  Jesus 
Christ,  and  he  was  enriched  by  it,  “in  all  utterance  and  m  all 

Let  us^tarry  a  moment  over  the  words,  “in  all  utterance 
and  in  all  knowledge,"  not  presuming,  however,  to  separate 
them  from  that  which  follows  and  indicates  the  one  worthy 
obiect  to  be  sought  in  the  exercise  of  spiritual  utterance  and 
knowledge:  namely,  the  confirmation  of  the  testimony  of 
Christ.  It  mav  be  asked,  in  this  day  of  much  preaching  and 
great  knowledge :  are  there  not  many  who  seem  to  miss  the 
aim,  this  confirmation  of  the  testimony  of  Christ .  In  the 
preaching  of  Dr.  Bolles— those  who  have  heard  him  most  will 
know  this  best— the  golden  aim,  desire  to  confirm  the  testi¬ 
mony  of  Christ,  lay  uppermost  and  unconcealed.  He  was  a 
o-ood  preacher,  in  the  best  sense  of  the  word,  not  as  using 
natural  gifts  to  divert  attention  from  the  message  to  the  mes¬ 
senger,  but  as  overwhelmingly  anxious  to  “declare  all  the 
counsel  of  God.”  He  was  wedded  to  the  written  sermon,  not 
from  lack  of  ability  to  preach  otherwise,  but  for  a  reason 
which  commends  his  conscientiousness.  It  was,  as  he  said, 
because  he  feared  lest  by  other  method  he  might  be  betrayed 
into  some  unguarded  utterance  as  to  faith  or  morals,  io 
state  it  eonciselv :  according  to  his  conviction,  the  eery  uor  s 

emploved  by  Christ’s  ambassador,  as  he  stands  to  instruct 
his  people  in  godly  living  and  in  theverities  of  our  “  most  holy- 
faith,  ”  should  never  fail  to  evince  the  utmost  carefulness  as 
well  as  earnest  praver.  If  there  were  any  who  failed  to  value 
such  preaching  as  his,  its  acknowledgment  would  have  been 

criticism  of  themselves  rather  than  of  him.  , 

Thus  aiming  solely  to  confirm  the  testimony  of  Christ,  tie 
was  enriched  by  the  grace  of  God  not  only  “in  all  utterance, 
but  “in  all  knowledge"  as  well.  His  was  a  singularly-  ue  ur 
nished  mind,  as  all  who  knew  him  were  aware,  hunselt  alone 


-26- 


excepted.  He  was  deeply  read  in  theology,  “the  queen  of 
sciences.”  In  liturgical  skill  and  learning  he  stood  without  a 
peer.  The  Bible — how  profoundly  he  studied  it,  how  rever¬ 
ently  he  expounded  it!  It  was  his  knowledge  of  the  Scriptures, 
with  his  unqualified  acceptance  of  them  as  the  very  word  of 
God,  which  compelled  him  to  be,  as  he  certainly  was,  an  un¬ 
flinching  defender  of  those  two  things  concerning  which  the 
Scriptures  bear  testimony:  “the  Church  of  the  living  God  ” 
and  “the  Faith  once  delivered  to  the  Saints.” 

Of  the  pastoral  side  of  Dr.  Bolles’  life  and  work  I  speak 
hesitatingly,  because  so  strictly  did  he  regard  this  as  a  mat¬ 
ter  before  God,  that  he  would  never  allow  his  faithfulness  as 
shepherd  to  be  even  mentioned  in  his  presence.  One  fact,  how¬ 
ever,  in  this  connection  may  be  dwelt  upon — and  ought  to  be 
dwelt  upon — for  the  Church  is  in  some  measure  losing  the 
strength  of  her  devotion  to  an  apostolic  custom,  con¬ 
cerning  which  this  faithful  priest  felt  strongly.  Through¬ 
out  his  long  ministry.  Dr.  Bolles  was,  as  he  felt 
every  rector  of  a  parish  should  be,  “a  house-to-house  pas¬ 
tor.”  His  contact  with  his  people  was  not  at  second 
hand,  through  others,  and  by  means  mereH  of  the  machinery 
connected  with  parochial  organization.  He  did  not  satisfy 
himself  by  sending  others;  he  himself  went  among  his  people. 
Tike  the  Good  Shepherd,  he  knew  his  sheep  and  was  known  of 
them.  Like  S.  Paul  at  Ephesus,  he  “taught  publicly  and  from 
house  to  house.”  Ofttimes  I  have  heard  this  said  of  him  in  the 
parish  of  which  he  was  twenty  years  rector  before  he  came  to 
Cleveland.  It  was  an  important  part  of  his  conception  of 
the  ministerial  office;  and  what  he  thought  others  should  do, 
he  himself  did.  His  liturgical  skill  and  knowledge,  together 
with  the  fact  that  he  was  himself  so  true  a  pastor,  singled  him 
out  many  years  ago  as  best  equipped  to  compile  for  the 
clergy  their  ‘Vade  Mecum  :  a  Manual  for  Pastoral  Use.’  In 
the  hands  of  parish  priests  that  little  book  of  offices,  with  its 
prayers  and  Scripture  readings,  has  ministered  much  comfort 
to  many  souls.  In  the  sick  room  and  at  the  bedside  of  the  dy¬ 
ing  it  will  still  pursue  its  work  of  ministration,  though  the 
hands  that  gathered  its  treasures  are  folded  for  the  sleep  of 
death. 

Not  to  speak  of  Dr.  Bolles  as  a  Churchman  would  be  to 
lose  in  large  measure  what  is  for  us  the  great  lesson  of  his  life. 
Setting  aside  such  qualifying  appendages  as  “high  and  low  and 


-27- 


broad,”  adopting  the  more  reasonable  classification  of 
“Churchman  and  not  Churchman,”  we  may  say  in  simple 
phrase,  but  we  must  say  it  with  emphasis,  that  this  venerable 
father  was  a  Churchman.  He  became  this  when,  from  con¬ 
science  and  through  conviction,  he  left  the  denominational  fold 
in  which  he  was  reared  and  entered  what  he  believed  to  be  a 
true  branch  of  the  One  Catholic  and  Apostolic  Church.  You 
know  the  strength  of  his  conviction  in  this  matter.  It  is  his 
legacy  to  you,  for  he  has  voiced  it  many  times  in  your  pres¬ 
ence  and  from  this  pulpit. 

At  the  age  of  eighty,  in  what  I  believe  to  be  his  last  com¬ 
munication  to  the  daily  press  of  our  city,  he  wrote  as  follows: 
“A  man  may  be  an  Episcopalian  for  a  great  number  of  reasons 
of  mere  accident  or  preference:  as,  because  his  parents  ere, 
or  his  wife  is,  or  because  he  likes  a  liturgical  service,  or  the 
music,  or  the  use  of  clerical  vestments,  or  because  of  the  order 
and  system  of  her  ministrations;  and  hence  he  will  say  that 
the  Episcopal  Church  is  the  church  of  his  choice.  Not  so,  how¬ 
ever,  with  the  Churchman.  With  him  it  is  not  at  all  a  question 
of  preference,  but  of  principle.  He  is  a  Churchman  because  he 
cannot  be  anything  else.  With  him  it  is  a  matter  of  deliberate 
conviction  and  of  conscience.  Hence  his  reply  to  the  question. 
‘Why  are  vou  a  Churchman  ?  is  simply  and  fundamentally 
this:  *  I  am  a  Churchman  because  I  believe  in  the  One 

Catholic  and  Apostolic  Church,  and  that  this  Church  is  of 
God  and  not  of  men,  is  of  divine  and  not  human  institu¬ 
tion.”  We  Churchmen  go  back  to  our  divine  Lord  Himself, 
and  to  that  mount  of  the  Ascension  when  and  where,  with  up¬ 
lifted  hands,  He  said  :  ‘All  power  is  given  unto  Me  in  heaven 
and  in  the  earth.  Go  ye  therefore  and  teach  all  nations,  bap¬ 
tising  them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost ;  teaching  them  to  observe  all  things  whatso¬ 
ever  I  have  commanded  you  ;  and,  lo  I  am  with  you  always, 
even  unto  the  end  of  the  world.’  Here,  then,  we  find  the  great 
character  of  the  visible  kingdom  of  God  setup  amongmen.  We 
find  it  in  the  Apostolic  commission,  in  the  faith  then  given,  in 
the  sacraments  then  enjoyed,  in  the  things  which  our  Saviour 
taught  and  commanded  His  appointed  ministers  to  teae  1 , 
and,  above  all,  in  His  pledged  presence  in  and  with  that 
Church  of  which  He  spake  when  He  said .  I  appoint  unto 
you  a  kingdom.’  Then,  when  we  turn  to  history,  we  find  that 
this  kingdom  has  existed  from  that  day  .  to  this.  We  find  a 


t 


-28- 

certain  ministry,  a  certain  ‘one  faith,’  certain  sacraments  and 
sacramental  rites,  and  other  distinguishing  marks  and  notes 
which  characterize  it  to-day,  and  have  characterized  it  all 
along  and  through  all  Christian  ages.  Now,  of  this  kingdom 
or  Church  of  God,  we  Churchmen  believe  that  the  Anglican 
communion,  of  which  the  Episcopal  Church  in  this  country  is 
an  integral  part,  is  a  pure  Scriptural  and  Apostolic  branch. 
Therefore  we  belong  to  it,  and  must  belong  to  it.  Hence  we 
are  Churchmen  on  principle  and  cannot  be  anything  else.” 

Let  us  receive  these  words  as  an  exceeding  precious  legacy ; 
and  let  each  one  of  us  ever  be,  as  through  life  was  he  who 
wrote  them,  “a  Churchman  on  principle.” 

It  was  God’s  appointment  that  our  dear  Dr.  Bolles  should 
enter  into  the  life  of  paradise  on  an  Ember  Day;  and  that  he 
was  laid  to  his  rest  also  on  an  Ember  Day.  Perhaps  the 
great  Head  of  the  Church  intended  by  this  not  only  that 
we  should  think  of  His  servant  as  a  steward  of  mysteries 
found  faithful,  but  also  that  we  should  hold  in  memory  his 
convictions  concerning  the  holv  ministry.  In  a  memor¬ 
able  course  of  sermons  preached  from  this  pulpit  during 
the  Lent  season  of  1888,  the  topic  assigned  to  Dr.  Bolles 
wTas  “  The  Priesthood and  his  words  on  that  occasion 
are  so  suited  to  this  Ordination  Sunday,  which  follows 
an  Ember  Week,  that  I  venture  to  quote  from  them: 
‘‘Of  all  dangers  and  delusions  of  the  present  day.  that  of  a 
mere  successful  ministry  in  attracting  a  crowd  of  personal 
followers  is  one  against  which  all  Scripture  warns  us.  An 
ephemeral  success  is  no  proof  either  of  truth  or  of  fidelity, 
for  some  of  the  greatest  imposters  and  deceivers  who  ever  ex¬ 
isted  have  met  with  that  kind  of  success.  Our  blessed  Lord 
and  Saviour,  Jesus  Christ,  had  no  such  success,  for  even  after 
His  ascension,  the  number  of  His  faithful  disciples  was  only 
120.  His  success  consisted  in  the  fact  that  His  life,  His  char¬ 
acter,  His  doctrines,  were  so  impressed  upon  His  followers, 
that  "what  He  was,  such  were  they  in  the  world,  ‘  He  in  them, 
and  they  in  Him.’  So  is  it  with  ever}’  faithful  priest,  himself 
a  representative  of  Christ  on  earth.  His  success  must  not  be 
that  of  a  competitor,  obtaining  personal  followers  for  himself, 
but  that  of  a  true  priest  representing  Christ  and  making  rften 
the  members  of  his  body,  ‘bone  of  his  bone,  flesh  of  his  flesh.’ 
How  awful  the  responsibility  of  changing,  molding  and 
transforming  themultitudescommitted to ourcharge,and  what 


-29- 


an  irresistibleargumentmovingus  all  to  penitence  and  prayer. 

Most  earnestly,  therefore,  do  we  implore  the  prayers  of  God  s 
people  in  our  behalf.  We  implore  them  for  our  own  sake  that 
having  your  sympathy  and  lore  we  may  be  encouraged  and 
strengthened  to  be  faithful  in  the  duties  and  trials  of  our 
office  We  implore  them,  for  the  Church’s  sake,  that  in  these 
davs  of  trouble,  rebuke  and  blasphemy,  she  may  be  ordered 
‘and  guided  by  true  pastors.  We  implore  them  for  Christ  s 
sake,  that  His  comfortable  gospel  may  be  truly  preac  e 
truly  received  and  truly  followed  in  all  places,  to  the  brea ‘  mg 
down  the  kingdom  of  sin,  Satan  and  death;  till  at  lengt  e 
whole  of  His  dispersed  sheep,  being  gathered  into  one  fold, 
shall  become  partakers  of  everlasting  life,  through  the  men  s 
and  death  of  Jesus  Christ  our  Saviour.  Amen 

Priest,  doctor,  teacher,  shepherd,  weighed  in  the  balance 

over  against  the  high  ideal  of  thine  own  sweet  and  heav  enly 

words  thou  art  not  found  wanting.  Therefore  we  thank 
God  always  on  thy  behalf,  for  the  grace  of  God  vvffieh^vas 
given  thee  bv  Jesus  Christ;  that  in  everything  thou  wast 
enriched  by  Him,  in  all  utterance,  and  in  all  knowledge,  even 
as  the  testimony  of  Christ  was  confirmed  in  thee. 


Hemorial  of  the  Vestry  of  Trinity  Cathe= 

dral  Parish. 


In  memoriam,  James  Aaron  Bolles,  doctor  of  divinity,  rector 
of  Trinity  Parish  from  March,  1854,  to  May,  1859;  rector 
emeritus  of  Trinity  Parish  from  June  20,  1882,  to  September 
19,  1894;  senor  canon  of  Trinit\r  Cathedral  from  February, 
1890,  to  September  19,  1894,  and  departed  from  this  life 
September  19,  1894. 

The  Bishop  of  Ohio,  and  the  dean  and  rector,  the  wardens 
and  the  vestry  of  Trinity  Cathedral  parish  would  hereby  put 
on  record  their  loving  testimony  to  the  reverend  and  beloved 
memory  of  their  departed  leader  and  shepherd.  Many  were 
the  aspects  of  that  venerable  and  lovely  personality  that  has 
just  passed  beyond  the  limits  of  our  present  vision.  Others 
have  paid  their  tributes  to  him  as  Priest  and  Doctor  of  the 
Church  Catholic ;  as  champion  and  defender  of  the  faith,  as 
founder  and  spiritual  director  of  institutions,  guilds,  soci¬ 
eties  of  charity,  devotion  and  consolation.  To  us  he  stood  in 
nearer  and  dearer  relations — relations  parochial,  pastoral  and 
personal.  He  was  to  us  rector,  shepherd,  father,  friend.  It  is 
to  this  aspect  of  his  memory  that  we  would  pay  our  tribute. 

Dr.  Bolles’  active  connection  with  Trinity  parish  was  com¬ 
paratively  short,  covering  a  period  of  slightly  more  than  five 
years.  But  these  years  were  critical  years  in  the  life  of  the 
parish,  marked  especially  by  the  burning  of  the  old  edifice  on 
St.  Clair  and  Seneca  streets,  and  the  migration  to  the  present 
building  on  Superior  street,  near  Bond  street.  And  upon  that 
plastic  formative  period  of  the  parish  life,  Dr.  Bolles’  strong 
and  vigorous  personality  and  earnest  and  faithful  ministry 
left  a  deep  and  permanent  impression.  Probably  no  other 
rectorship  in  the  long  history  of  the  parish  has  left  behind  it 
more  monuments  and  memories,  has  affected  more  vitally 
and  lastingly  the  character  and  spirit  of  Trinity  parish  than 
that  of  Dr.  Bolles. 


It  is  to  his  strong  and  positive  Churchmanship  that  the 
parish  owes  largely  her  multiplied  services,  her  rich  and  rev¬ 
erent  ritual,  her  careful  and  faithful  observance  of  the  fasts 
and  feasts,  her  devotion  and  loyalty  to  the  Church’s  stand¬ 
ards  and  traditions. 

It  is  to  his  large-heartedness,  to  his  diligent  teaching  and 
cultivation  of  the  spirit  of  charity,  and  more  than  all  t,o  his 
own  example  and  practice,  that  the  parish  owes  much  of  that 
open-handed  generosity,  that  liberality  in  giving  and  interest 
in  all  good  works,  for  which  old  Trinity  has  ever  been  noted. 
The  Church  Home  stands  to-day  as  a  monument  of  that 
aspect  of  his  ministry  among  us. 

And  what  can  we  say  of  him  as  pastor,  as  spiritual  coun¬ 
sellor  ami  guide  and  comforter?  It  was  here  that  Dr.  Bolles, 
strong  in  many  directions,  stood  pre-eminent.  The  rich 
fruitage  of  his  pastoral  wisdom  and  skill,  developed  and  rip¬ 
ened  through  a  long  and  varied  experience,  has  been  garnered 
and  preserved  for  the  public  in  the  “  Vade  Mecum,”  the  man¬ 
ual  which  he  collated  and  prepared,  and  which  has  been  and 
is  being  used  by  so  large  a  number  of  our  clergy  in  public  and 
private  offices,  in  the  prayer-closet,  with  the  penitent  and  per¬ 
plexed,  by  the  bedside  of  the  sick  and  dying,  over  the  open 
grave  and  in  the  house  of  mourning.  By  it,  “he  being  dead, 
yet  speaketh  ”  in  many  voices  the  words  of  counsel  and 
strength,  of  comfort  and  hope. 

But  it  was  the  especial  and  peculiar  privilege  of  Trinity  par¬ 
ish  to  enjoy  the  personal  ministrations  of  that  wise  and 
skilled  pastoral  care  of  which  this  book  is  the  public  fruitage 
and  result.  The  record  of  that  personal  ministry  is  too  sacred 
to  spread  before  the  public  eye  here.  It  is  written  deep  in  the 
hearts,  memories  and  souls  of  the  scores  and  hundreds  whom 
he  has  counselled,  strengthened,  comforted  and  consoled,  to 
be  read  one  day  in  Paradise. 

It  was  but  natural,  then,  that  the  ties  between  Dr.  Bolles 
and  Trinity  parish  should  be  peculiarly  strong  and  tender,  as 
is  witnessed  by  the  unique  and  almost  unprecedented  fact  in 
parochial  histories,  that  after  many  years  of  absence  in  other 
fields  of  labor,  the  former  rector  returned  to  renew  old  mem¬ 
ories  and  friendships,  and  spend  his  last  days  among  his  old 
people  as  rector  emeritus. 

With  these  feeble  and  inadequate  words,  we,  as  the  officers 
of  this  parish,  would  suggest — though  we  cannot  fully  ex- 


32- 


press — the  reverence,  the  deep  and  abiding  affection,  in  which 
Dr.  Bolles’  name  and  memory  are  held  by  the  people  to  whom 
he  so  faithfully,  wisely  and  lovingly  ministered. 

W.  A.  Leonard,  Bishop  of  Ohio, 

Charles  D.  Williams,  Dean  of  Trinity  Cathedral, 
B.  Butts,  Senior  Warden, 

S.  Mather,  Junior  Warden, 

R.  D.  Lowe, 

Amos  Townsend, 

J.  F.  Whitelaw, 

E.  S.  Isom, 

J.  W.  Lee, 

J.  T.  Wann, 

W.  G.  Mather, 

G.  W.  Avery, 

W.  G.  Mather,  Clerk  of  Vestry. 


I 


A  SERMON 


DELIVERED  IN  ST.  ANDREW'S  CHURCH,  HARLEM,  AT 
THE  REQUEST  OF  THE  VESTRY,  THURSDAY, 
OCTOBER  19TH,  1876, 


IN  MEMORY  OF 


|fv.  (jjeflif  hirnl  Iraper, 


Late  Rector  of  St.  Andrew’s  Church,  Harlem, 


BY  THE 

Rev.  George  F.  Seymour,  S.  T.  D. 

Dean  of  the  General  Theological  Seminary,  &c. 

TOGETHER  WITH 

Various  tributes  of  Affection  and  Respect  paid  to  the  Memory 
of  the  Deceased,  by  the  Bishop  of  New  York,  the 
Convention  of  the  Diocese,  the  Society  for 
promoting  Religion  and  Learning,  &c. 

Published  by  the  Vestry  of  St. 
Andrew's  Church,  Harlem. 


NEW  YORK  : 

E.  WELLS  SACKETT  &  BRO.,  STATIONERS  AND  PRINTERS. 
Corner  William  and  Pine  Streets. 


1876. 


3 


PREFACE. 


A  few  words  are  required  to  introduce  this  pub¬ 
lication,  issued  in  loving  memory  of  the  Rev.  Dr. 
Draper,  late  Rector  of  St.  Andrew’s  Church, 
Harlem,  New  York,  and  to  state  one  or  two  facts 
which  could  not  otherwise  conveniently  be  told. 
The  Rev.  Dr.  Draper  contracted  the  disease  of 
which  he  died,  small  pox,  in  attendance  upon  his 
son,  who  brought  it  with  him  from  a  journey  to  his 
home.  The  son  recovered,  but  the  father  from  the 
first  seemed  doomed  to  death.  The  horrible  malady 
ran  its  course  with  great  rapidity,  and  brought  his 
valuable  life  on  earth  to  a  close  at  six  o'clock  on  the 
morning  of  Sunday,  September  24th,  1.870.  At  nine 
o’clock  the  Vestry  was  convened,  and,  inasmuch  as 
it  was  then  determined  that  the  interment  must  take 
place  almost  on  the  instant,  they  resolved  to  at¬ 
tend  the  precious  remains  in  loving  escort  to  the 
place  of  burial,  Wood  lawn  Cemetery.  Ere  they  ad¬ 
journed  on  that  sad  morning,  the  Vestry  took  order 
for  an  appropriate  address,  in  place  of  the  usual 
sermon,  at  morning  prayer  soon  to  follow  ;  for  toll¬ 
ing  the  bell,  five  minutes  at  intervals  of  every  half 
hour,  until  the  time  for  evening  service,  at  seven 
and  a  half  o’clock;  for  draping  the  chancel  in 
mourning,  and  for  an  adjourned  meeting  on  the 
succeeding  Tuesday  evening,  in  order  to  arrange  for 
a  public  memorial  service,  and  the  delivery  of  a 
sermon  in  honor  of  their  late  Rector.  When  the 
Vestry  met,  according  to  adjournment,  on  Tuesday 
evening,  the  26th  of  September,  the  inexpressibly 


4 


sad,  desolate  funeral  was  over.  No  one  attended 
save  tlie  officiating  clergyman,  three  members  of  the 
family  of  the  deceased,  and  the  Wardens  and 
Vestrymen  of  St.  Andrew’s  Church.  Spontane¬ 
ously  the  Vestry  turned  to  that  officiating  clergy¬ 
man,  the  intimate  and  deeply-attached  friend  of  the 
Rev.  Dr.  Draper  for  many  years,  to  become,  for 
the  time  being,  their  Rector,  and  guide  them  in  all 
that  they  were  to  do  in  preparing  and  conducting 
the  public  service,  which  was  contemplated  as  a 
tribute  of  respect  andlove  to  the  Rev.  Dr.  Draper. 
It  need  scarcely  be  added  that  that  Clergyman  was 
the  Rev.  Dr.  Thomas  M.  Peters,  Rector  of  St. 
Michael’s  Church,  New  York.  He  assumed  at  once 
the  responsibility  which  the  Vestry  of  St.  Andrew's 
assigned  to  him,  and  their  gratitude  is  due  to  him, 
which  they  hereby  desire  to  place  upon  record,  for 
his  generous  sympathy,  his  anxious  care,  and  his 
practical  ability  in  making  such  arrangements,  as 
proved  in  the  event,  entirely  satisfactory  to  the 
family  of  the  deceased,  the  parishioners  of  St. 
Andrew’s,  and  the  citizens  of  Harlem. 


5 


Action  of  tiie  Vestry  of  St.  Andrew  s  Church 
on  the  Death  of  their  late  Rector,  Rev. 
George  Barnard  Draper,  D.  D. 

At  a  meeting  of  tlie  Vestry  of  St.  Andrew’s 


Church,  Harlem,  N.  Y.,  held  on  the  26th  of  Septem¬ 
ber,  A.  D.  1876,  the  following  preamble  and  reso¬ 


lutions  were  unanimously  adopted  : 

The  office  of  rector  of  this  parish  having  become 
vacant  by  the  death  of  the  Rev.  George  Barnard 
Draper,  D.  D.,  after  a  faithful  ministry  of  more  than 
a  quarter  of  a  century,  the  Vestry,  desirous  of  ex¬ 
pressing  their  deep  sorrow,  and  placing  upon  record 
a  memorial  of  their  love  and  reverence  for  him  who 
lias  been  their  earnest  counsellor  and  wise  guide  for 
so  many  years,  resolve  as  follows  : 

First ,  That  in  our  great  affliction  we  recognize  the 
chastening  hand  of  an  all-wise  father,  and  bow  in 
submission  to  His  Almighty  will,  comforted  with  the 


assurance  that  he  whom  we  so  deeply  mourn  now 
rests  from  his  labors. 

Second,  That  in  this  bereavement  we  have  lost  one 
who  endeared  himself  to  his  parishioners  and  the 
community  in  which  he  lived,  by  his  quiet  and  faith¬ 
ful  performance  of  duty,  by  his  eloquent  preaching 
of  the  Gospel  and  consistent  exemplification  of  its 
teachings,  and  by  the  eminent  piety  and  Christian 
charity  for  which  he  was  distinguished. 

Third,  That  the  church  be  draped  in  mourning 
until  the  First  Sunday  in  Advent,  and  as  a  farther 
tribute  of  respect  a  memorial  service  be  held  on 

Thursday  evening,  October  19th. 

Fourth,  That  a  memorial  tablet  be  erected  in  St, 
Andrew’s  Church,  as  an  enduring  commemoration  of 
the  services  and  virtues  of  the  deceased. 

Fifth,  That  to  the  bereaved  and  sorrowing  family 
we  offer  our  condolence  and  sympathy,  so  little  to 


6 


them  in  their  deep  grief,  and  yet  all  that  it  is  in  our 
power  to  give. 

Sixth ,  That  the  Clerk  of  the  Vestry  be  directed  to 
have  a  copy  of  these  resolutions  suitably  engrossed 
and  sent  to  the  family  of  the  deceased. 

A  true  copy. 

Robert  Bonynge, 

Clerk  of  the  Vestry. 


7 


Note.— A  Committee  of  the  Vestry  of  St.  Andrew’s  Church  waited 
upon  the  Rev.  Dr.  Seymour,  at  his  residence  in  the  General  Theological 
Seminary,  and  requested  him  to  prepare  a  discourse  commemorative  of  the 
life  and  character  of  the  Rev.  Dr.  Draper,  to  be  delivered  at  the  service 
which  had  been  arranged  for  the  evening  of  the  19th  of  October.  To 
this  he  promptly  consented,  and  the  discourse  which  follows,  published 
at  the  request  of  the  Vestry  of  St,  Andrew’s,  was  written  in  response  to 
this  invitation. 


8 


Correspondence,  &c. 


New  York,  November  23,  1876.. 

Rev.  Geo.  F.  Seymour,  D.  D. 

Rev'd  and,  Dear  Sir  :  At  a  regular  meeting  of  the 
\  estry  of  St.  Andrew's  Church,  held  on  Saturday 
evening,  the  21st  ultimo,  the  following  resolution 
was  unanimously  adopted : 

That  the  thanks  of  the  Vestry  be  tendered  to 
the  Rev.  Dr.  Seymour  for  his  very  eloquent  and  im¬ 
pressive  address,  delivered  on  the  occasion  of  the 
Memorial  Service,  and  that  he  be  requested  to  fur¬ 
nish  the  Vestry  with  a  copy  of  the  same  for  publi¬ 
cation.’ ' 

Very  respectfully, 

Robert  Bonynge, 

Clerk  of  the  Vestry. 


General  Theological  Seminary, 
West  Twentieth  Street  and  Ninth  Avenue, 
New  York,  Nov.  25th,  1876. 

Dear  Sir  :  Your  official  notice  of  the  action  of  the 
Vestry  of  St,  Andrew’s  Church,  Harlem,  in  reference 
to  my  discourse,  delivered  on  the  occasion  of  the 
service  held  in  memory  of  the  late  Rev.  George 
Barnard  Draper,  D.  I).,  on  the  19th  of  October  of 
the  present  year,  was  duly  received. 


9 


I  am  very  glad  to  learn  that  my  tribute,  poor  at 
the  best,  which  I  was  able  to  pay  to  the  noble  life 
and  character  of  my  departed  friend  and  brother  in 
the  priesthood,  merited  the  approbation  of  persons 
so  well  qualified  to  judge  as  the  vestrymen  of  St. 
Andrew’s  Parish. 


This  endorsement  on  their  part  emboldens  me  to 
consent,  as  I  now  do,  to  the  publication  of  the  me¬ 
morial  sermon,  and  I  accordingly  place  the  manu¬ 
script  at  their  disposition. 

Please  convey  to  the  members  of  the  Vestry  as¬ 
surances  of  my  respect  and  esteem,  and  believe  me 
very  sincerely  and  faithfully  yours, 

George  F.  Seymour. 


For  Robert  Bonynge,  Esq.,  Clerk  of  the  Vestry  ot 
St.  Andrew’s  Church,  Harlem,  N.  V. 


13 


Memorial  ,$ermon. 


“The  goodly  fellowship  of  the 
praise  Thee.” — Te  Deum. 


Prophets 


We  have  met  together  to-night,  Dear  Brethren, 
for  a  common  purpose,  to  give  expression  to  our 
veneration  and  love  for  one  who  was  lately  the 
Rector  of  this  Parish,  and  a  Presbyter  of  this  Dio¬ 
cese  ;  for  one,  who  stood  to  many  of  us  in  the  1  ela¬ 
tion  of  a  dear  personal  friend ;  to  some  of  us,  linked 
by  closer  ties  than  aught  else,  save  the  experiences 
of  pastor  and  flock  can  create  ;  to  all  of  us,  as  com¬ 
manding  our  reverence  for  his  virtues,  our  deep  soi- 
row  for  his  sudden,  and  distressing  withdrawal  iiom 
earth.  With  such  a  purpose  we  are  animated,  and 
yet  how  difficult  it  is  to  do  justice  to  our  feelings  on 
such  an  occasion  as  this.  When  we  have  said  all 
that  can  be  said  within  the  utmost  limits  which  can 
be  granted  to  the  speaker,  how  much  remains  un¬ 
said,  which  might  perhaps  have  replaced  to  advant¬ 
age,  the  words  which  were  uttered  ;  and  even  though 
the’  best  selections  possible  were  made  from  the 
abundant  materials  of  a  busy  life,  and  the  happiest 
sketch  were  given  of  the  character  of  the  deceased, 
still  how  painfully  inadequate  after  all  must  the 
result  be  to  the  just  and  fond  demands  of  loving 
hearts.  Our  recollections  tell  us  more  than  we  can 
express  in  words  ;  and  the  memories  of  the  great 
multitude  of  individuals,  whom  every,  even  the 
briefest  and  least  important  life  gathers  within  its 
scope,  by  association  with  itself,  covei  more  giound 
than  volumes  of  memoirs  can  recount.  What  is 
known  to  one  is  not  to  another,  and  those  who  have 
had  the  largest  share  in  the  common  experiences  of 
the  past,  have  not  shared  in  all  respects  alike.  Bach 


14 


lias  liis  own  treasure  of  good  tilings  in  sacred  keep¬ 
ing,  and  each  looks  back  from  liis  own  special  stand¬ 
point  upon  the  central  figure,  now  removed  within 
the  veil,  and  transfigured  by  the  sanctifying  power 
of  death  and  the  grave. 

Confessing  ourselves  unequal  to  the  duty  and  the 
wish  of  satisfying,  even  in  a  very  moderate  degree, 
what  we  would  fain  do,  in  placing  before  ourselves  an 
outline  of  the  life  and  character  of  our  departed 
Brother,  let  us  address  ourselves  to  our  labor  of  love, 
with  the  hope  that  we  may  not  fail  in  suggesting 
something  of  the  excellence  and  worth  which  he 
possessed,  something  of  the  blessed  work,  which  he 
by  the  power  of  the  Holy  Grhost  was  enabled  to  ac¬ 
complish,  and  then  to  bear  away  from  this  hour, 
and  this  place,  lessons  for  life  and  for  death,  which 
will  help  us,  as  we  fold  our  hands  upon  our  breasts 
in  the  agony  of  dissolution  to  echo  his  dying  words, 
“  In  Christ.’ ’ 

The  great  verities  of  the  faith,  my  Brethren,  are 
our  refuge  in  the  trial  hours  of  life  ;  they  steady  us, 
and  shelter  us  ;  they  shine  through  the  gloom  of 
sorrow  and  the  perplexity  of  misgiving  and  doubt, 
like  stars  through  the  drifting  clouds  of  a  stormy 
night.  Their  presence,  little  heeded  when  all  is  fair 
and  calm,  tells  us  that  the  wind  and  tempest,  and 
mist  and  darkness  are  confined  to  earth,  that  above 
and  beyond  are  rest,  and  peace,  and  light,  and 
beauty.  So  now  when  a  new-made  grave  receives 
the  mortal  remains  of  one,  who  deservedly  filled  so 
large  a  place  in  the  affections  and  esteem  of  this 
community,  and  a  sense  of  great  loss  appals  o in¬ 
spirits,  we  utter  with  new  emphasis  the  words  so 
familiar,  yet  in  ordinary  times,  so  little  pondered,  so 
little  felt  as  a  practical  reality,  “I  believe  in  the 
Communion  of  Saints."  This  doctrine  becomes  our 
refuge  from  the  heavy  sorrow  ;  it  ministers  relief  and 


15 


comfort  to  our  aching  hearts,  it  inspires  loftier  hopes 
than  this  world  can  suggest,  and  proposes  nobler 
aims  than  this  mortal  estate  can  offer.  At  once  we 
follow  on  by  faith  the  life  which  has  passed  through 
the  grave  and  gate  of  death  ;  we  set  before  ourselves 
the  blessed  condition  of  those,  to  whom  even  an 
apostle’s  inspiration,  and  spiritual  gifts  were  a  poor 
exchange  for  what  they  now  enjoy  ;  we  gather  up  in 
thought  the  blessings,  and  privileges,  which  we, 
who  still  survive,  share  with  those  who  are  gone  be¬ 
fore,  and  we  find  ourselves  nearer  to  them  than  we 
ever  dreamed;  we  learn  that  holy  worship,  holy 
thoughts,  holy  words,  holy  deeds  bring  us  closer  to 
the  Saints  in  light,  and  make  us  one  with  them  even 
here  ;  we  are  drawn  on  to  reconcile  ourselves  to  the 
pains  of  sickness,  and  the  dread  of  death,  because 
we  know  that  these  are  the  penalty,  which  we  must 
pay  for  breaking  through  all  that  separates  us  from 
the  souls  of  the  redeemed  in  Paradise.  This  doc¬ 
trine,  the  communion  of  Saints,  fills  a  large  space  in 
our  common  worship,  it  meets  us  in  prayer  and 
praise,  in  creed  and  psalm,  and  scripture  lesson  ;  its 
notes  of  tender  consolation  and  cheering  hope, 
gather  strength  and  volume  as  we  advance  from  the 
lower  to  the  higher  acts  of  worship,  until  at  length 
in  the  Holy  Eucharist  they  blend  our  voices  with 
those  of  Angels  and  Saints,  in  the  words  of  that  song, 
which  prophet  and  evangelist  tell  us,  is  perpetually 
sung  in  the  presence  of  God  and  the  Lamb,  Holy, 
Holy,  Holy,  Lord  God  of  hosts,  heaven  and  earth 
are  full  of  Thy  glory  ;  Glory  be  to  Thee,  O  Lord 

most  High.” 

In  looking  back  upon  the  mortal  life  of  our  dear 
Brother  therefore,  we  instinctively  shelter  ourselves 
under  the  expressions  which  assure  us  that  he  is 
still  living,  that  he  has,  in  obedience  to  Him,  who 
has  the  sovereign  right  to  utter  the  command,  gone 


16 


up  higher  ;  that  Ins  business  is  still,  as  was  his  work 
on  earth,  the  praise  of  God.  Of  these  many  expres¬ 
sions  in  the  Bible  and  the  Prayer  Book,  the  one 
which  suits  our  purpose  best,  which  seems  to  tit  in 
exactly  with  our  present  needs,  and  to  harmonize 
our  thoughts  with  the  suggestions  of  the  precious 
past,  which  we  are  met  to  review,  is  the  sentence  in 
the  Te  Deum,  “  The  goodly  fellowship  of  the  Pro¬ 
phets  praise  Thee.”  Morning  by  morning  this 
grand  psean  of  adoration,  and  thanksgiving  ascends 
to  God  in  holy  worship  ;  it  recites  how  the  heavenly 
hosts  of  angelic  beings,  the  departed  souls  in  Para¬ 
dise,  and  living  mortals  join  in  common  strains  of 
praise  to  the  glory  and  honor  of  the  triune  God. 
It  groups  the  vast  multitudes,  which  no  man  can 
number,  into  companies,  and  while  the  greater  part  are 
above,  some  still  remain  upon  the  earth.  “  The  glori¬ 
ous  company  of  the  Apostles  praise  Thee.”  This 
company  includes  not  only  those  who  were  chosen  by 
our  Lord,  and  who  shall  sit  upon  the  twelve  thrones, 
and  all  who  have  held  the  apostolic  office  since,  and 
gone  to  their  reward  ;  but  all  who  now  share  in  the 
gift  of  grace,  which  makes  them  Bishops  in  the 
Church  of  God.  “The  goodly  fellowship  of  the 
Prophets  praise  Thee.”  This  fellowship  embraces 
not  alone  the  worthies  of  the  elder  Dispensation, 
such  as  Moses,  Samuel,  Isaiah,  and  those  who  were 
in  the  Church  of  Antioch,  as  mentioned  by  St.  Luke, 
but  all,  whether  living  or  departed,  who  teach  in  our 
blessed  Saviour’s  name,  and  make  known  through 
Him  the  things  which  shall  be  hereafter.  “The 
noble  army  of  Martyrs  praise  Thee."  This  army  is 
led  by  righteous  Abel  ;  it  marshals  thousands,  who 
in  every  age  have  borne  their  witness  to  the’ truth, 
and  are  bearing  it  now,  some  in  self-denial  and  toil, 
some  in  suffering  more  distinctly  marked,  some  in 
persecution,  and  confessorship,  and  some  in  blood. 


17 


Still  the  testimony  of  the  Martyrs  in  its  tribute  of 
praise  joins  the  voices  of  living  men  with  those  of 
St.  Stephen,  and  all  who  have  won  the  crown  in  the 
better  country.  u  The  holy  Church  throughout  all 
the  world  doth  acknowledge  Thee.”  It  were  sad 
indeed  for  us,  if  all  the  world  were  limited  by  the 
narrow  boundaries  of  earth  ;  poor  at  the  best  would 
be  the  half-hearted  acknowledgement,  if  God  heard 
only  the  voices  of  sinful  mortals.  But  now  this 
grouping  of  the  Te  Deum  brings  together  Bishops, 
Priests,  and  Beacons,  old  men,  and  maidens,  young 
men  and  children  here  on  the  earth,  and  unites  them 
with  the  Apostles,  and  Prophets,  and  Martyrs,  and 
Saints  of  every  age  and  clime,  who  are  now  under 
the  altar,  and  sing  the  song  of  the  Lamb.  Day  by 
day  this  glorious  hymn  of  praise,  as  it  rises  from 
the  lips  of  worshiping  congregations,  bears  witness 
to  the  Communion  of  Saints,  and  binds  us  who  are 
in  the  tlesh  by  a  renewed  pledge  of  union,  to  those 
who  have  departed,  and  are  with  Christ.  If  as  we 
lose  ourselves  in  the  thought  of  our  oneness  with  the 
hosts  of  God,  we  ask  ourselves  the  question,  how 
long  has  this  music  gladdened  the  hearts  of  men, 
and  cheered  them  on  in  the  daily  stages  of  their  pil¬ 
grimage  through  life  \  St.  Augustine  will  tell  us 
that  it  was  sung  in  his  day  in  the  West ;  nay,  St, 
Cyprian,  one  hundred  and  fifty  years  earlier,  employs 
the  very  words  of  the  Te  Deum  to  animate  his  flock, 
to  face  with  courage  the  pestilence,  which  was  then 
depopulating  Carthage  and  North  Africa.  What 
need  have  we  of  apostolic  men,  and  Fathers,  and 
Martyrs  to  make  answer  to  our  enquiry,  when 
Christ  Himself  assures  us,  in  refuting  the  infidels  of 
His  day,  that  God  is  not  the  God  of  the  dead,  but  of 
the  living,  and  that  therefore  when  He  spoke,  Abra¬ 
ham,  and  Isaac,  and  Jacob,  though  they  had  been 
dead  two  thousand  years  as  men  say,  were  still  liv- 


18 


ing.  Why  should  we  listen  to  the  Liturgies  in  the 
East,  and  St.  Ambrose  in  the  West,  when  the  Apostle 
tells  us  that,  “  to  die  is  gain,”  and  the  Disciple 
whom  Jesus  loved,  relates  to  us  the  wondrous  sight 
which  he  beheld,  of  holy  souls  without  number 
clothed  with  white  robes,  and  praising  Him  who  sat 
upon  the  throne.  The,  language  of  the  Te  Deum  is 
the  very  marrow  of  Scripture  ;  and  the  sentence 
which  we  have  chosen  to  give  direction  to  our 
thoughts,  in  commemorating  the  virtues,  and  worth  of 
our  Brother,  binds  him  to  us,  and  us  to  him  in  the 

4  ' 

communion  of  Saints  by  a  perpetual  bond,  which  is 
as  lasting  as  the  worship  of  the  Church,  and  like 
the  mercies  of  God,  “is  new  every  morning.” 

The  prophetic,  or  teaching  office,  as  yielding  praise 
and  honor  to  God,  requires  due  and  proper  prepara¬ 
tion  for  its  exercise ;  the  faithful  discharge  of  its 
duties,  when  assumed  ;  and  the  patient  continuance 
in  their  performance  even  to  the  end.  I  nder  this 
threefold  division  let  us  review  the  life,  and  sketch 
the  character  of  the  Rev.  Dr.  Draper. 

He  was  born  among  the  hills  of  Vermont,  in  the 
beautiful  Village  of  Brattleboro,  in  the  year  1827. 
He  came  with  his  parents  to  this  City  in  early  boy¬ 
hood.  His  academic  studies  were  begun  at  Trinity 
School,  then  under  the  charge  of  the  Rev.  Dr.  Wil¬ 
liam  Morris,  who  recently  deceased,  and  were  com¬ 
pleted  at  Columbia  College.  He  graduated  with 
honor  in  a  class,  which  included  a  larger  number 
than  usual,  of  young  men  of  marked  ability  and 
promise.  The  hand  of  God  was  upon  him  from  the 
first,  as  one  born  for  the  prophetic  office,  the  priest¬ 
hood  of  His  Church.  There  are  some  who  are  kept 
separate  from  the  world,  and  its  manifold  evils  by 
the  grace  of  Baptism,  which  grows  with  their  growth, 
and  checks  the  infection  within,  and  preserves 
them  from  the  contagion  without.  Such  souls  live 


19 


as  it  were  in  the  joy  of  God’s  countenance.  The 
heavenly  purity  of  heart,  and  spirit  makes  bright 
the  face  with  holy  cheer,  and  the  blessed  presence,  of 
a  restraining,  controlling  power,  imparts  a  peaceful 
calm  to  act  and  word,  and  gives  a  composure,  and 
steadiness  of  manner,  which  command  even  in  the 
young  respect,  perhaps,  we  may  say,  almost  awe. 
Of  these  selected  few,  these  happy  ones,  who  seem, 
like  St.  Paul  separated  from  their  mother’s  womb 
for  the  work  of  the  ministry,  was  George  Barnard 
Draper.  He  was  very  young  when  he  left  College, 
only  nineteen  years  of  age.  None  were  surprised,  all 
who  knew  him  felt  that  it  was  his  place,  when  after  a 
years  interval,  he  entered  the  General  Theological 
Seminary,  and  became  a  candidate  for  Holy  Orders 
in  the  Diocese  of  New  York.  Again  in  the  Semina¬ 
ry,  as  in  the  College,  young  Draper  was  associated 
with  classmates  of  a  high  order  of  ability,  and  culture, 
and  he  easily  took  rank  among  the  first.  But  that 
which  impressed  one  then,  in  those  early  days,  as  it 
has  pre-eminently  marked  him  throughout  his  entire 
career,  was,  that  the  studies  and  work  of  the  minis¬ 
try  were  his  vocation  ;  he  was  doing  his  work  ;  he 
was  apt  and  meet  for  the  service  of  God  in  His  holy 
temple.  This  fitness  of  the  man  for  his  calling  dis¬ 
tinguished  him  from  others,  not  that  they  were  un¬ 
fitted,  but  that  he  was  so  peculiarly,  and  specially 
fitted  for  the  prophetic  office,  that  it  would  have 
seemed  to  be  a  grave  mistake  to  associate  him  with 
any  other  work.  God  called  him,  in  giving  him  Chris¬ 
tian  Parents,  devout  and  holy,  walking  in  the  ways  of 
righteousness,  blameless  :  God  called  him,  in  shelter¬ 
ing  him  in  a  peaceful,  happy  home,  where  his  young 
life  developed  under  the  fostering  influences  of  a 
charming  family  circle,  where  mutual  affection  was 
centered  in  Father  and  Mother,  who  repaid  the  love 
that  was  given,  with  wondrous  love  in  return :  God 


20 


called  him,  in  endowing  him  with  those  gifts,  which 
predisposed  him  to  the  heavenly  vocation  ;  and  then, 
added  to  nature,  came,  in  Baptism,  and  Confirmation, 
and  Holy  Eucharist,  those  supernatural  graces,  which 
mould  the  soul,  and  frame  the  life  to  harmony  with 
the  divine  will,  and  crown  the  creature  with  joy  and 
gladness,  the  ornament  of  a  quiet  spirit,  the  peace 
within  which  passeth  all  understanding  :  God  called 
him  thus,  in  the  still  hours  of  early  childhood  ;  and 
all  along  through  maturing  years  and  youth,  the 
voice  from  on  high  summoned  him,  and  he  replied, 
“  speak  Lord,  for  Thy  servant  heareth  and  so  he 
got  himself  ready  for  the  prophetic  office.  The  cul¬ 
ture  of  a  holy,  happy  home  ;  the  discipline  of  good 
learning,  imparted  in  School  and  College  ;  the  course 
of  a  well  arranged  system  of  theological  study,  in 
the  General  Seminary,  completed  the  outward  work 
of  preparation  for  the  ministry  ;  but  within,  the 
while,  there  was  in  progress  a  growth  in  grace, 
which  went  steadily  forward,  and  made  the  search¬ 
ing  questions  of  the  ordinal  reach  a  soul,  which  was 
strong  in  faith,  and  love,  to  answer  with  a  willing- 
mind,  when  the  awful  days  of  entering  on  his  Hia- 
conate  and  Priesthood  came.  The  spiritual  life  was 
deepened,  and  the  outward  man,  though  fresh  witli 
the  glow  and  beauty  of  youth,  was  sobered  and  settled 
in  movement  and  expression,  by  the  firmness  and 
composure,  which  are  the  fruit  of  fixed  principles, 
and  self -consecration  to  duty.  The  work  of  prepara¬ 
tion  for  the  prophetic  office,  in  the  case  of  our  dear 
Brother,  was  singularly  thorough  and  complete  ;  and 
he  reaped  the  benefit  of  his  careful  study,  and  spir¬ 
itual  culture,  all  through  his  ministry.  He  became 
what  he  was,  under  God,  because  the  foundation  had 
been  well  laid  in  his  early  years,  the  rudiments  of 
his  character  had  been  formed,  and  the  course  of  his 
life  determined.  It  mattered  not  where  he  labored, 


21 


he  was  ready  for  the  Master's  service.  This  was 
the  prelude  to  his  seven  and  twenty  years  of  holy 
toil ;  thus  he  qualified  himself  to  share  in  the  fellow¬ 
ship  of  the  prophets ;  and  thus  he  began  those 
strains  of  praise,  which  ever  since  he  has  not  ceased 
to  sing,  and  now  nobler  notes,  than  those  which  we, 
or  mortal  man  can  utter,  rise  from  his  enraptured 
soul,  since  we  believe  that  he  is  among  the  prophetic 
throng  above,  whose  lips  are  touched  by  seraphs, 
with  live  coals  from  the  celestial  altar. 

Thus  prepared  by  God’ s  gifts,  natural  and  super¬ 
natural,  and  by  the  diligent  improvement  of  his  op¬ 
portunities  and  blessings,  he  was  called  to  the  office 
of  a  deacon,  in  the  Summer  of  1849.  The  ordination 
was  held  in  the  Church  of  the  Holy  Trinity,  Brook¬ 
lyn,  then  under  the  pastoral  care  of  the  Rev.  Wil¬ 
liam  Lewis,  D.D.,  and  the  Bishop,  who  laid  hands 
upon  him,  was  the  Rt.  Rev.  William  R.  Whitting- 
ham,  I).  D.,  acting  at  the  request  of  the  ecclesiasti¬ 
cal  authority  of  the  Diocese  of  New  York.  The  dia- 
conate  of  the  Rev.  Mr.  Draper  was  an  unusually 
long  one,  nearly  two  years,  owing  partly  to  his 
youth,  and  partly  to  the  delays  in  procuring  episco¬ 
pal  ministrations,  during  that  unsettled  period  in  the 
history  of  this  Diocese.  He  was  not  advanced  to 
the  Priesthood  until  the  Spring  of  1851,  after  he  had 
been  for  nearly  nine  months  in  charge  of  St.  An¬ 
drew’s  Parish.  The  solemn  service  was  held  by  the 
late  Bishop  Chase  of  New  Hampshire,  in  the  Church 
of  the  Ascension,  New  York  City,  then  presided 
over  by  the  Rev.  Dr.  Bedell,  now  the  venerable 

4/  ' 

Bishop  of  Ohio.  The  day  was  the  16tli  of  March, 
and  the  laying  on  of  hands  by  the  Bishop,  which 
advanced  him  to  the  Priesthood,  invested  him  at  the 
same  time,  by  the  terms  of  his  call  by  the  Vestry, 
with  the  office  of  Rector  of  St.  Andrew’s  Church, 
Harlem.  This  was  His  only  Cure.  As  deacon  he 


22 


had  served  as  Assistant  Minister  for  nearly  a  year  in 
his  own  Parish  Church,  St.  Clement’s,  New  York, 
among  liis  kindred  and  friends,  and  under  the  super¬ 
vision  of  its  able,  genial,  and  widely  known  Rector, 
the  Rev.  Dr.  C.  S.  Henry.  His  work  in  St.  Clement’s 
though  brief  in  duration,  was,  as  might  have  been 
anticipated,  earnest  in  character  :  he  addressed  him¬ 
self  to  the  special  duties  of  the  deacon’ s  office  ;  he 
displayed  those  excellent  qualities  in  this  lower 
sphere  of  his  ministry,  which  so  conspicuously 
marked  his  life  and  labors  in  his  subsequent  years. 
St.  Andrew’s  Parish,  1  have  said,  was  his  only  Cure. 
He  came  to  it  on  Sunday,  the  23d  day  of  June,  1850, 
and  he  laid  down  his  office,  and  closed  his  labors  on 
earth,  as  still  its  Rector,  in  obedience  to  God’s  behest, 
on  Sunday,  the  24tli  day  of  September,  1876.  During 
all  these  years,  twenty-six  and  more  in  number,  he 
went  out  and  in  before  his  people,  and  like  Samuel 
he  could  have  challenged  them  to  answer,  whether  he 
had  not  been  faithful  and  true  to  them  and  theirs  from 
the  first,  and  they  would  have  replied  with  one  voice 
welling  up  from  the  depths  of  their  being,  “Yes, 
thou  hast  been  faithful  and  true  as  our  Pastor  and 
our  Friend.”  It  is  no  exaggeration  to  say  this, 
since  the  great  multitudes,  who  are  gathered  here 
to-night,  tell  us  more  than  this,  they  tell  us  that  not 
only  was  he  faithful  and  true  in  the  discharge  of  his 
duty,  and  the  ministrations  of  his  office,  but  that  he 
knit  their  hearts  to  his,  and  won  their  reverential 
love,  and  kept  it  to  the  last,  and  now  it  follows  him, 
and  will  keep  his  memory  fresh,  and  green,  and  fra¬ 
grant,  in  their  inmost  souls  until  they  go  to  him,  and 
learn,  as  an  element  of  their  eternal  joy,  how  much 
he  did  by  precept  and  example,  to  teach  them  the  way 
to  their  Father’s  House,  and  fix  their  estate  for  ever 
in  Paradise  and  Heaven.  This  result,  the  winning 
souls  to  Christ,  is  the  crown  of  the  prophetic  office, 


23 


and  the  substantial  evidence  of  its  due  and  proper 
exercise  by  him  who  holds  it ;  and  in  this,  the  pre¬ 
sent  large  and  attached  congregation  of  St.  Andrew’ s, 
its  admirable  Sunday-School  Buildings,  its  elegant 
Church,  and  in  the  healthy  vigor,  earnest  zeal,  and 
harmony  of  the  Parish,  we  have  the  proof  of  the 
success  of  our  departed  Brother’s  labors;  and  yet, 
not  all  the  proof,  nor  half,  for  back  of  this  present, 
of  which  we  can  take  account  by  observation,  there 
stretches  a  past,  which  hides  from  view  the  Harlem 
of  other  days,  and  churches,  one,  two,  three,  in 
changes  and  alterations,  which  have  preceded  this 
goodly  edifice  wherein  we  are  now  assembled ;  a 
past,  which  hides  from  view,  toils  nobly  borne,  diffi¬ 
culties  bravely  faced  and  overcome,  hopes  deferred, 
and  anticipations  disappointed,  patience  tried,  and 
endurance  severely  taxed  ;  back  of  this  there  stretches 
a  past,  which  hides  from  view  the  ministrations  of  a 
score  of  years,  and  more,  which  tell  of  babyhood, 
now  matured  into  the  estate  of  grown  men  and  wo¬ 
men,  of  youths  and  maidens  once,  now  grave  elders 
with  gray  hair  and  wrinkles,  and  Oh  !  of  many,  very 
many,  young  and  old,  whose  bodies  are  in  the  grave¬ 
yard  sleeping,  and  whose  souls,  we  humbly  trust, 
are  with  their  God,  at  rest.  This  past  of  six  and 
twenty  years,  could  it  appeal  to  eye  and  ear,  would 
disclose  by  far  the  larger  part  of  what  our  Brother 
wrought,  and  suffered,  for  the  cause  of  Christ,  in  the 
exercise  of  the  prophetic  office,  which  he  fulfilled  so 
well.  But,  Brethren,  we  can  afford  to  wait  until  the 
revelation  of  that  day,  which  will  bring  to  light  every 
secret  thing,  for  the  details  of  the  beautiful  pathetic 
story,  of  the  faithful  Priesthood  of  the  late  Hector  of 
this  Parish.  We  may  ask  ourselves  meanwhile,  as 
helping  us  to  honor  his  memory,  and  improve  our¬ 
selves  by  the  study  of  his  precious  example,  what 
are  the  elements  which  ensured  him  this  success  % 


24 


What  is  it  that  makes  all,  who  had  the  privilege  of 
knowing  him,  instinctively  feel  that  lie  liad  rightly 
chosen  his  vocation,  and  that  in  it  he  was  in  his 
place  ?  What  is  it  that  gives  him  such  a  claim  upon 
the  respect  of  the  community  in  which  he  lived,  that 
despite  differences  of  opinion,  and  strong  prejudices, 
and  rival  interests,  all  united  in  acknowledging  his 
undoubted  integrity,  and  honesty,  and  truth  (  The 
brief  answer  to  these  questions  will  place  before  us 
some  leading  characteristics  of  his  ministry,  and 
will  tell  us  something  of  the  strains  with  which,  as  a 
prophet,  his  life  and  labors  were  praising  God.  Sin¬ 
cerity,  amiability,  humility,  simplicity,  patience, 
cheerfulness,  are  traits  which  none  could  miss  wdio 
knew  our  Brother  long.  This  list  is  not  exhaustive, 
but  it  will  serve  our  purpose,  in  recalling  what  he 
was  in  society,  in  his  Parish,  and  his  home.  It  lias 
been  already  said  that  he  was  a  truly  religious  man  ; 
his  faith  was  firm  and  clear  ;  his  knowledge  of  theol¬ 
ogy  was  extensive  and  discriminating;  his  church 
principles  were  carefully  ascertained,  and  intelli¬ 
gently  held  ;  his  convictions  of  duty  were  strong 
and  deep,  but  besides,  we  say  that  he  was  sincere, 
and  amiable,  and  humble,  and  simple,  and  patient, 
and  cheerful,  we  do  not  mean  that  any  can  be  ap¬ 
proved  in  God's  sight,  whose  characters  exhibit  the 
opposite  of  these  qualities,  but  as  the  Apostles  differed 
among  themselves,  and  were  severally  conspicuous 
for  individual  excellencies,  so  in  every  generation, 
men  of  undoubted  worth  exhibit,  in  various  degrees 
and  proportions,  the  Christian  and  moral  virtues 
mixed  with  more  or  less  alloy.  To  speak  and  act 
the  truth  is  not  easy  in  a  private  station,  much  is  the 
difficulty  increased  in  public  life,  and  strange  as  it 
may  seem,  few  are  the  positions  where  the  tempta¬ 
tions  to  a  neglect  or  breach  of  this  virtue  are  more 
numerous,  or  stronger,  and  more  subtle,  than  they 


25 


are  in  the  sphere  of  a  Parish  Priest.  He  must  needs 
meet  men  and  women,  after  a  time,  as  they  are  be¬ 
neath  the  surface,  when  the  disguise  of  the  drawing¬ 
room  has  been  laid  aside,  and  they  reveal  themselves 
to  him  in  their  real  characters;  he  must  come  to 
know  the  relations  of  neighbor  to  neighbor,  and 
often  learn  the  secret  wickednesses  of  those  within 


his  Cure ;  to  be  silent,  or  speak  good  words,  when 
the  truth  is  unwelcome,  is  the  temptation  ;  and  hence 
God  so  repeatedly  and  emphatically  w  arns  His  sei- 
vants,  the  prophets,  against  this  sin. 

Sincere,  the  late  Hector  of  this  Parish  was,  nobly , 
generously  sincere,  because  he  spoke  and  acted  the 
truth  for  the  good  of  others,  when  the  duty  cost  him 
present  pain,  and  the  risk  of  the  loss  of  fiiendship, 
and  perhaps  misconstruction,  and  annoyance  in  the 
future.  This  sad  result  however,  he  was  largely 
spared,  because  he  blended  with  his  sinceiity  anothci 
quality,  which  men  do  not  alvrays  join,  when  the} 
speak  the  truth.  A  tender  loving  heart  the  Rev.  Hr. 
Draper  had,  and  sorrow,  suffering  in  all  its  forms, 
the  misery  of  sin  stirred  his  sympathies,  and  he 
spoke  the  truth  in  love.  His  amiability  went  with 
him,  like  the  sunshine  which  gilds  the  cloud,  the 
raindrops  fall,  the  darkness  settles  on  the  landscape, 
but  behind  are  light,  and  warmth,  and  beauty,  and 
the  earth  seems  almost  glad  to  be  chastised  and 
frowned  upon  awhile,  that  it  may  enjoy  once  more  the 
radiance  of  that  face  whose  smile  it  sees  behind  tin 
gloom.  Dr.  Draper  spoke  the  unwelcome  truth 
vdien  necessity  compelled,  or  dealt  with  the  stub¬ 
born,  unruly  spirit ;  but  the  tone,  the  manner,  the 
expression  of  the  face  imparted  a  sweetness  to  the 
very  words  of  rebuke  and  warning  ;  the  hearer 
knew  and  felt  that  it  caused  greater  pain  and  grief 
to  his  Pastor  and  Friend  to  speak,  than  for  him  to 
listen,  and  the  gentle,  patient  tones  distilled  encoui  - 


26 


agement  and  hope.  It  is  not  easy  to  give  illustra¬ 
tions  of  this,  because  the  disclosure  would  not  only 
reveal  secrets,  but  secrets  which  ought  not  to  be 
told.  Still  a  remarkable  example  of  the  display  of 
these  qualities,  in  a  long  series  of  trying  and  most 
delicate  complications,  in  dealing  with  a  large  num¬ 
ber  of  persons,  is  exhibited  in  his  negotiations  for 
securing  the  site  for  this  present  Church  Edifice. 
The  story  may  be  safely  told  in  his  own  simple 
words:  “And  now,”  he  says,  after  recounting  the 
difficulties,  which  were  experienced  in  obtaining  the 
insurance  money  on  the  old  church  building,  which 
was  burned,  and  which  the  present  structure  re¬ 
places,  “and  now,1'  he  says,  “to  follow  this,  a 
greater  trouble,  of  which,  however,  your  Rector,’ 
(he  is  addressing  his  congregation  at  a  Parish  meet¬ 
ing,)  had  the  most  experience,  and  with  regard  to 
which  he  feels  that  though  he  were  to  tell  ten  times 
more  than  he  has  ever  told  all  his  friends  together, 
he  would  not  have  told  a  tithe  of  the  horrors  which 
it  cost  him.  I  allude  to  the  troubles  we  encountered 
in  securing  the  site  selected  for  the  new  Church.  It 
was,  unfortunately,  occupied  with  vaults  and  graves, 
in  which  friends  of  St.  Andrew's,  who  were  dead 
and  gone,  were  buried.  In  many  cases,  I  fear,  I  never 
so  sincerely  lamented  their  departure,  as  when  I 
found  how  obstinately  their  dust  and  bones  resisted 
our  building  them  a  monument,  and  God  a  temple. 
Difficulty,  opposition  and  delay  encountered  us  on 
every  hand,  and  at  every  step.  We  were  determined 
to  do  nothing,  unless  we  could  do  it  fairly,  kindly, 
reverently,  with  the  consent,  and  with  every  regard 
for  the  wishes  and  feelings  of  surviving  friends.  I 
think  we  succeeded  ;  but  we  wrent  through  worse 
than  fire.  Some  people  assure ‘tus"  that  lawyers, 
others  again  that  physicians,  and  others  that  men 
engaged  in  trade  have  better  opportunities,  than  any, 


27 


to  study  the  curious  intricacies  and  strange  develop¬ 
ments  of  human  nature.  I  feel  constrained  to  de¬ 
cide  they  are  all  mistaken,  and  to  urge  that  no  one 
can  learn  so  much  about  humanity,  as  he,  who  maj  * 
draw  the  unhappy  lot  which  fell  to  me,  of  going 
in  this  way  between  the  living  and  the  dead.  I  am 
sure  I  found  more  windings  in  ways  that  are  dark, 
penetrated  to  more  hidden  and  ordinarily  forbidden 
depths  of  mystery,  stumbled  upon  more  skeletons  in 
individual  and  household  closets,  in  the  course  of  my 
negotiations  to  obtain  a  site  for  St.  Andrew  s,  in  the 
centre  of  its  Church-yard,  where  it  could  be  fiee 
from  annoyances,  and  have  direct  and  convenient 
communication  with  the  Sunday-school  Building, 
than  if  I  could  have  a  lifetime’s  experience  in  every 
other  calling  and  profession,  one  after  the  othei  in 
succession.”  Great  as  were  the  troubles,  and  deli 
cate  and  perplexing  as  were  the  difficulties  in.  the 
way  of  an  amicable  adjustment  of  all  the  claims, 
and  wishes,  and  whims,  and  caprices  of  the  many 
•  who  were  concerned  in  the  matter,  yet  the  straight¬ 
forward,  open  manner,  the  gentle,  loving,  forbearing 
spirit  of  the  revered  Rector  carried  him  trium¬ 
phantly  through  the  trial  without  alienating,  as  I 
am  informed,  a  single  individual.  If  humility  con¬ 
sists  in  obeying  the  Apostle’s  precept,  “not  to  think 
of  oneself  more  highly  than  he  ought  to  think,” 
then  the  late  Rector  of  this  Parish  was  indeed  a 
humble  man  ;  it  is  not  so  much  that  he  did  not  laud 
himself,  or  commend  himself,  or  in  an  affected  way 
speak  disparagingly  of  himself,  but  he  was  lowlv  in 
his  own  eyes,  and  his  modest  estimate  of  himself  in¬ 
fluenced  him  in  all  he  said  and  did.  This  innate 
distrust  of  self,  coupled  with  his  single-hearted 
earnestness,  shed  a  charm  upon  his  manners  and 
conversation,  which  made  his  society  tiuly  delight¬ 
ful  to  enjoy.  These  traits  were  conspicuous  in  his 


28 


literary  productions  ;  he  held  the  pen  of  a  ready  wri¬ 
ter  ;  and  his  learning  and  culture  were  such,  that  his 
thoughts  are  presented  in  pure  chaste  English,  and 
'  their  intrinsic  worth  is  great,  and  yet  his  style  is  so 
unostentatious  and  simple,  that  the  hearer  or  reader 
forgets,  or  does  not  appreciate,  the  depths  from  which 
the  pearls  of  wisdom  come. 

Would  that  the  evening  were  now  before  me,  that 
I  might  gather  elegant  extracts  from  his  writings, 
which  would  vindicate  for  him  the  possession  of 
those  qualities,  better  than  any  words  of  mine  can 
do.  A  single  specimen  is  all  the  hurrying  moments 
will  suffer  me  to  give.  It  is  taken  from  the  sermon, 
preached  by  the  Rev.  Dr.  Draper  on  the  twenty-fifth 
anniversary  of  his  assuming  the  charge  of  St.  An¬ 
drew's  Parish.  And  I  adduce  it  in  preference  to 
many  another  which  might  be  quoted,  because  while 
it  displays  the  genuine  humility  and  simplicity  of 
the  writer,  it  sketches  the  many  vicissitudes  which 
passed  over  this  church,  during  his  rectorship.  He  has 
been  speaking  of  these  changes,  and  he  goes  on  as 
follows  :  “TV  here  every  thing  has  been  surging  to 
and  fro,  and  flowing  on,  it  is  only  apparently,  my 
brethren,  that  any  can  seem  to  have  been  standing 
still,  and  so  your  rector  has  been  borne  on  and  on, 
and  up  and  down,  in  all  these  changes;  and,  I  pre¬ 
sume  to  say,  has  had  as  much,  and  has  had  as  varied, 
and  as  strange  professional  experience,  as  if  he  had 
been  called  repeatedly  from  one  to  another  parish  in 
widely  separated  dioceses.  In  fact,  I  never  had  but 
one  call  to  leave  my  present  post,  and  that  was  to 
take  charge  of  a  struggling  country  parish  in  my 
New  England  birthplace.  Yet  here,  as  I  would 
claim,  I  have  had  many,  many  calls  ;  some  that  were 
preferments,  and  some  not  so.  A  call  from  St,  An¬ 
drew’s,  as  it  was  from  1850  and  onward  ;  to  St.  An¬ 
drew  s,  as  it  became  under  the  free-seat  arrangement 


29 


in  1858  ;  a  call  from  St.  Andrew’s,  as  it  was  in  1862-’ 8, 
with  its  narrow,  inconvenient,  and  overcrowded  ac¬ 
commodations  ;  to  St.  Andrew’s,  as  it  became  in  the 
winter  of  that  year,  when  it  was  first  enlarged,  when 
the  congregation  brought  up  the  rector  from  his  cel¬ 
lar-vestry  room,  and  treated  themselves  and  him  to  a 
spacious  and  proper  chancel,  and  rented  the  pews 
again  ;  another  call  from  St.  Andrew’s,  as  it  was  in 
1866,  to  St.  Andrew’s,  as  it  became  after  the  great 
enlargement  in  the  summer  of  that  year,  when  its 
seating  capacity  was  almost  doubled,  and  its  exter¬ 
nal  appearance  entirely  changed  ;  another  call  from 
St.  Andrew’s,  as  it  was  in  1868,  up  to  which  time  it 
had  been  known  only  as  a  plain,  old-lashioned, 
straight  out  and  out  Episcopal  parish,  where  people 
who  did  not  know  they  were  high  or  low  or  broad, 
sat  side  by  side  to  hear,  and  knelt  at  a  common  foot¬ 
stool  to  say  their  prayers,  and  break  the  Bread,  and 
drink  from  the  cup  of  peace  ;  to  St.  Andrew’s,  as  it 
became  in  the  spring  of  that  year,  when  candles,  it 
was  said,  began  to  be  burned  upon  the  altar,  and  the 
rector  to  preach,  and  his  people  to  practice  danger¬ 
ous  innovations  ;  another  call  from  St.  Andrew’ s,  as 
it  was  on  the  night  of  November  18th,  1871,  the  only 
time  it  ever  became  too  hot  for  all  of  us  ;  to  St.  An¬ 
drew’ s,  as  it  became  when  driven  by  the  fire  to  take 
refuge  in  the  Sunday-school  building,  where  we  hung¬ 
up  our  harps  and  sat  beneath  the  willows  for  just 
two  years  ;  and  another  call,  the  last  I  have  received, 
on  St.  Andrew’s  Day,  1873,  from  St,  Andrew’s,  in  its 
chrysalis  condition,  in  dust  and  ashes,  to  the  butter¬ 
fly  glory  upon  which  it  has  entered  here.”  This  ex¬ 
tract  is  not  too  long  ;  it  tells  us  so  much  of  him,  who 
has  gone,  it  reveals  a  spirit  so  humble,  so  simple,  so 
patient.  Think  you  that  such  a  man  as  this  could 
not  have  had  many  a  call,  had  his  humility  not  kept 
the  treasure  hid  ?  His  simplicity  made  others  think, 


30 


perchance,  that  because  the  setting  was  so  modest, 
the  gem  within  was  cheap.  Think  you  that  such  a 
man  is  dishonored  because  he  did  not  go  from  place 
to  place  \  No !  thrice  honored  he  in  the  eloquent 
fact  that  in  this  restive,  unsettled  age,  this  was  his 
only  cure.  A  quarter  of  a  century  and  one  year 
more  ago  saw  him*  here  a  mere  youth,  in  a  suburban 
parish,  with  a  few  scattered  sheep,  and  a  little  church. 
Then  he  received  his  precious  charge  from  God,  and 
onward  from  that  day,  through  good  report  and  ill, 
through  weal  and  woe,  he  kept  ward  and  watch  right 
here.  It  was  God's  will,  he  said,  to  stay,  and  all  the 
vicissitudes  of  these  eventful  years,  whether  of  pros¬ 
perity  or  of  trouble,  he  beautifully  and  touchingly 
interprets  as  God's  calls  to  him  ;  and  so  he  passes  in 
review,  as  you  have  just  heard,  these  divine  intima¬ 
tions  to  stay,  until  he  brings  in  contrast  the  present 
glory  of  St,  Andrew's  as  his  latest  call,  with  the 
poverty  of  St,  Andrew’s  as  his  earliest.  This  tells 
the  story  of  his  ministry,  this  paints  his  character  : 
this  church,  these  buildings  hard  by  ;  this  congrega¬ 
tion,  this  inliuence  of  the  departed  rector,  which,  like 
a  spell,  holds  his  Hock  together,  and  will  never  re¬ 
lease  them  from  its  power ;  these  things  proclaim  his 
faithfulness,  his  goodness,  his  simple-heartedness, 
his  genial,  loving  nature.  One  cure,  and  many  calls 
to  stay.  Our  dear  brother  has  told  us  of  them  all, 
save  one,  and  this  he  could  not  do,  because  that  call, 
the  last,  sealed  his  lips  to  us  below,  while  it  opened 
them  in  praise  to  God  on  high.  This  call,  the  final 
one,  the  best  for  him,  transferred  him,  in  the  same 
fellowship  of  the  prophets,  from  earth  to  paradise. 
He  is  singing  there,  as  he  was  singing  here,  only  the 
strains  are  better,  the  music  is  celestial.  One  song 
is  sung  by  prophets  who  have  died,  and  priests  who 
are  living  ;  and  the  church  tells  us  of  their  perpetual 
union  in  their  holy  work,  when  she  proclaims,  day 


by  day,  in  her  Te  Deum,  “The  goodly  fellowship  of 
the  prophets  praise  Thee."  This  last  best  call  of 
our  departed  brother  suggests  to  us  his  home ;  for 
there  he  received  it,  and  there  with  his  hands  folded 
on  his  breast,  he  answered  it  in  his  dying  words, 

“  In  Christ ,”  and  fell  asleep.  Do  not  fear,  my 
brethren,  I  will  not  intrude  upon  the  sacred  privacy 
of  domestic  seclusion,  which  must  not  be  invaded ; 
only  looking  back  upon  that  home,  as  blessed  by  his 
presence,  there  emerge  to  view  that  joyous  cheerful¬ 
ness,  that  rich  vein  of  humor,  that  merry  playful¬ 
ness,  which  made  his  companionship  so  charming. 
He  drank  deeply  of  the  counsel  of  St.  Paul,  “  Re¬ 
joice  in  the  Lord  always,  and  again  I  say  rejoice.’ ’ 
In  his  home  this  lovely  mirth  and  gladness  shone  out 
and  sparkled,  like  the  sunlight  on  the  dancing  waves. 
0  !  how  he  loved  his  home,  and  all  the  treasures  it 
contained.  Thither  he  carried  all  his  excellencies  of 
mind  and  heart,  and  there  they  bloomed,  as  it  were, 
afresh  each  time  he  entered  its  sacred  portals. 

The  last  lesson  which  the  Rev.  Dr.  Draper 
taught  his  Parish  and  us,  was  within  the  sphere  of 
his  home.  It  was  a  lesson  of  deeds,  rather  than 
words,  and  yet  there  was  a  word  spoken  j  ust  before 
the  closing  scene  of  all,  which  sums  up  his  life, 
and  tells  us  for  what  to  live  and  what  to  die  ;  “  In 
Christ ,”  he  said,  and  sunk  into  unconsciousness, 
the  prelude  of  his  final  slumber.  Perseverance  unto 
the  end  in  faithful  loving  discharge  of  duty,  is  the 
lesson  which  the  holy  Priest,  the  zealous  Pastor,  the 
devoted  Father  teaches  us,  as  he  ministers  to  his  son 
prostrate  with  infectious  disease  ;  teaches  us  as  he 
lies  low  himself,  the  victim  of  the  same  horrible 
scourge  j  teaches  us,  when  all  is  over  and  the 
earthly  home  is  made  desolate  by  the  fearfully 
rapid  removal  of  his  precious  dust  for  burial  ;  teaches 
us,  I  say,  by  the  emphasis  of  these  facts,  how  true 


32 


he  was  to  the  end.  The  prophet's  career  how  beau¬ 
tiful  and  consistent  it  was  from  first  to  last ;  tried 
to  the  uttermost,  he  was  not  found  wanting  ;  and 
God  took  him,  for  he  had  taught  enough,  and  so 
wisely  and  so  well,  as  to  merit,  through  his  Saviour's 
blood,  rest  from  labor  and  the  sweet  converse  of 
happy  souls  above. 

My  time  is  more  than  gone,  and  as  I  stand,  as  it 
were,  in  the  presence  of  the  dead,  I  feel  distressed, 
for  I  have  not  said  half  that  I  meant  to  say,  half 
that  I  could  say,  were  the  moments  longer,  in  con¬ 
veying  to  you  the  lesson  which  our  Brother's  faith¬ 
ful  ministry  and  holy  death  were  designed  to  teach. 
I  have  not  done  justice  to  his  memory,  I  am  sure  ; 
and  yet  I  must  forbear.  Believe  me,  Brethren,  this 
sketch  is  poor  and  feeble  compared  with  what  I  fain 
would  have  it,  yet  receive  it  as  a  tribute  to  honor  the 
memory  of  the  departed,  and  to  help  you  to  appre¬ 
ciate  and  profit  by  his  example.  The  majesty  of 
man  awes  us  when  the  spirit  has  left  the  body  ;  but 
when  a  good  man  dies,  and  we  strive  to  tell  what 
he  was,  and  how  he  wrought,  and  analyze  his  char¬ 
acter,  our  best  efforts  are  inadequate,  and  we  feel, 
if  we  are  sensible  and  thoughtful,  our  utter  inca¬ 
pacity  to  grasp  the  measure  of  a  single  human  soul ; 
so  now  I  have  only  put  you  in  the  way  of  thinking 
aright  of  our  dear  Brother;  I  have  brought  you  to 
the  foot  of  the  great  height,  and  leave  you  there,  to 
ascend  in  meditation  by  yourselves. 

Oh !  Brethren,  this  Parish  has  a  wondrous  treasure 
in  the  life  and  death  of  the  Bev.  Dr.  Draper.  Let 
him  tell  himself  how  much  he  loved  it ;  I  quote  from 
the  same  anniversary  sermon  as  before:  “My 
Brethren,”  he  says,  “some  of  you  may  think  I  glo¬ 
rify  myself  in  all  of  this,  but  I  do  not  consider  that 
I  do.  For  really,  I  am  wedded  to  this  first  and  only 
love  of  mine  ;  and  you  know  a  husband  is  never 


33 


proud  of  clinging  to  his  wife  in  sickness  and  in 
health,  for  better  and  for  worse  ;  is  never  proud  of 
renewing  his  vows  to  her  at  and  through  every 
change  in  life ;  but  he  does  so  simply,  because,  as 
truly  as  he  knows  he  lives  and  owes  his  own  being 
to  his  Maker,  he  knows  also  that  he  was  made  tor 
this  wife  of  his,  and  she  for  him,  and  God  has  made 
them  one.  Bone  of  my  bone,  and  liesli  of  my  liesli, 
my  Parish  has  become  to  me,  and  no  man  ev  ei  y  et 
hated  his  own  flesh,  but  nourisheth  it,  and  cherisheth 
it,  even  as  the  Lord  the  Church/’  St.  Andrew’s 
Parish  was  rich  before  in  the  ministry  of  its  first 
Rector,  the  Rev.  George  L.  Hinton,  who  with  his 
wife  and  child,  was  snatched  away  by  cholera,  in  the 
midst  of  life  and  vigorous  health,  in  one  single  day  ; 
but  now  it  has  added  to  its  wealth  the  memory  of 
the  Rev.  Dr.  George  Barna-rd  Draper,  but  that 
were  little,  precious  as  it  is,  were  it  all.  He  has 
gone,  we  firmly  believe,  to  do  better  service  for  his 
Parish  and  for  us,  than  ever  he  did  while  he  was  in 
the  flesh  ;  he  was  then  in  the  battle  here  down  in  the 
plain,  and  he  fought  a  good  fight,  and  kept  the 
faith,  and  did  a  soldier’s  part  nobly  and  well ;  but 
now  he  has  been  summoned  to  those  hills,  from 
whence  cometh  our  strength,  and  there,  I  employ  his 
own  beautiful  words  respecting  another,  only  chang¬ 
ing  them  so  far  as  to  adapt  them  to  himself,  and 
there,  “after  being  for  six  and  twenty  years  the 
Rector  of  this  Parish,  longing,  hopeful,  prayerful, 
helpful  always  for  its  welfare,  lie  is  now  we  trust 
mindful  of  and  pleading  for  its  needs,  along 
with  other  waiting  souls  in  Paradise  who  remember 
St.  Andrew’s  as  once  their  spiritual  home  on 
earth.”  “O!  how  exactly  do  these  words  of  our 
beloved  Brother,  respecting  another,  express  our 
thoughts  in  regard  to  himself.  The  memories  of 
the  dead  have  passed  into  St.  Andrew’s,  and  the 


34 


sudden  and  appalling  deaths  of  its  first  and 
last  Rectors,  unite  the  Parish  by  the  tenderest  ties 
to  the  world  of  light  and  blessedness.  The  Te 
Deum  becomes,  as  used  within  these  walls,  a  new 
song,  for  it  tells  the  worshippers  that  their  Priests, 
who  have  deceased,  are  with  God,  and  that  their  em  - 
ployment  there  is  essentially  the  same  as  it  was 
here,  since  one  phrase  describes  with  sufficient  accu¬ 
racy  the  activities  of  the  two  estates,  “The  goodly 
fellowship  of  the  Prophets  praise  Thee.” 


35 


SERVICE 

IN  MEMORY  OF 

lit*  gtw.  Ipimwl  grapcr,  §.  §., 

LATE  RECTOR  OF 

St.  Andrew’s  Church,  New  York. 


Thursday  Evening,  Oct.  19th,  1876. 
Processional  : 

I  am  the  resurrection  and  the  life,  saitli  the  Lord  ; 
he  that  believeth  in  me,  though  he  were  dead,  yet 
shall  he  live  ;  and  whosoever  livetli  and  believeth 
in  me,  shall  never  die.  St.  John ,  xi.  25,  26. 

I  know  that  my  Redeemer  livetli,  and  that  he 
shall  stand  at  the  latter  day  upon  the  earth.  And 
though  after  my  skin,  worms  destroy  this  body, 
yet  in  my  flesh  shall  1  see  God  ;  whom  I  shall  see 
for  myself,  and  mine  eyes  shall  behold,  and  not 

another.  Job  xix.  25,  26,  27. 

We  brought  nothing  into  this  world,  and  it  is 
certain  we  can  carry  nothing  out.  the  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  name 
of  the  Lord.  1  Tim.  vi.  7.  Job  i.  31. 

Selections  from  Ps.  xxxix  and  xc. 

Lord,  let  me  know  my  end,  and  the  number  of 
my  days  ;  that  I  may  be  certified  how  long  I  have 

to  live. 

Behold,  thou  hast  made  my  days  as  it  were  a 
span  long,  and  mine  age  is  even  as  nothing  in  respect 
of  thee  ;  and  verily,  every  man  living  is  altogether 

vanity. 


36 


F or  man  walketh  in  a  vain  shadow,  and  disquiet- 
eth  himself  in  vain  ;  he  heapeth  up  riches,  and  cannot 
tell  who  shall  gather  them. 

And  now,  Lord,  what  is  my  hope  %  Truly  my 
hope  is  even  in  thee. 

Deliver  me  from  all  mine  offences  ;  and  make 
me  not  a  rebuke  unto  the  foolish. 

When  thou  with  rebukes  dost  chasten  man  for 
sin,  thou  makest  his  beauty  to  consume  away,  like 
as  it  were  a  moth  fretting  a  garment :  every  man 
therefore  is  but  vanity. 

Hear  my  prayer,  0  Lord,  and  with  thine  ears 
consider  my  calling  ;  hold  not  thy  peace  at  my  tears  ; 

For  I  am  a  stranger  with  thee,  and  a  sojourner, 
as  all  my  fathers  were. 

O  spare  me  a  little,  that  I  may  recover  my 
strength,  before  I  go  hence,  and  be  no  more  seen. 

Lord,  thou  hast  been  our  refuge,  from  one  genera¬ 
tion  to  another. 

Before  the  mountains  were  brought  forth,  or 
ever  the  earth  and  the  world  were  made,  thou  art  God 
from  everlasting,  and  world  without  end. 

Thou  turnest  man  to  destruction  ;  again  thou 
sayest,  Come  again,  ye  children  of  men. 

For  a  thousand  years  in  thy  sight  are  but  as 
yesterday ;  seeing  that  is  past  as  a  watch  in  the  night. 

As  soon  as  thou  scatterest  them  they  are  even 
as  a  sleep  ;  and  fade  aw my  suddenty  like  the  grass. 

In  the  morning  it  is  green,  and  groweth  up  ;  but 
in  the  evening  it  is  cut  down,  dried  up,  and  withered. 

For  we  consume  away  in  tliy  displeasure  ;  and 
are  afraid  at  thy  wrathful  indignation. 

Thou  hast  set  our  misdeeds  before  thee  ;  and  our 
secret  sins  in  the  light  of  thy  countenance. 

F or  when  thou  art  angry,  all  our  days  are  gone  ; 
we  bring  our  years  to  an  end,  as  it  were  a  tale  that  is 
told. 


37 


The  days  of  our  age  are  threescore  years  and 
ten  ;  and  though  men  be  so  strong  that  they  come  to 
fourscore  years,  yet  is  their  strength  then  but  labor 
and  sorrow  ;  so  soon  passeth  it  away,  and  we  are 
gone. 

So  teach  us  to  number  our  days,  that  we  may 
apply  our  hearts  unto  wisdom. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to 

the  Holy  Ghost ; 

As  it  Avas  in  the  beginning,  is  now,  and  ever  shall 
be,  world  without  end,  Amen. 

Lesson. 

1  Corinthians ,  xv.  20. 

Hymn  491. 

Brief  life  is  here  our  portion, 

Brief  sorrow,  short  lived  care  ; 

The  life  that  knows  no  ending, 

The  tearless  life  is  there. 

O  happy  retribution  ! 

Short  toil,  eternal  rest ; 

For  mortals  and  for  sinners 
A  mansion  with  the  blest. 

And  now  we  fight  the  battle, 

But  then  shall  wear  the  crown 

Of  full  and  everlasting 
And  passionless  renown. 

But  He,  whom  now  we  trust  in 
Shall  then  be  seen  and  known  ; 

And  they  that  know  and  see  him 
Shall  have  him  for  their  own. 

The  morning  shall  awaken, 

The  shadows  shall  decay, 

And  each  true  hearted  servant 
Shall  shine  as  doth  the  day. 

There  God,  our  King  and  Portion, 

In  fulness  of  his  grace, 

Shall  we  behold  forever, 

And  worship  face  to  face. 

O  sweet  and  blessed  country, 

The  home  of  God’s  elect  ! 

O  sweet  and  blessed  country, 

That  eager  hearts  expect ! 

Jesus,  in  mercy  bring  us 
To  that  dear  land  of  rest : 

Who  art,  with  God  the  Father, 

And  Spirit,  ever  blest. 


Amen. 


38 


Litany. 


Let  us  Pray  : 

Our  Father,  who  art  in  heaven,  Hallowed  be 
thy  Name,  Thy  kingdom  come.  Thy  will  be  done 
on  earth,  As  it  is  in  heaven.  Give  us  this  day  our 
daily  bread.  And  forgive  us  our  trespasses,  As  we 
forgive  those  who  trespass  against  us.  And  lead  us 
not  into  temptation  ;  but  deliver  us  from  evil.  Amen. 

Minister  :  O  Lord,  deal  not  with  us  according 
to  our  sins. 

Answer  :  Neither  reward  us  according  to  our 
iniquities. 

O  God,  merciful  Father,  who  despisest  not  the  sighing  of  a 
contrite  heart,  nor  the  desire  of  such  as  are  sorrowful ;  Mercifully 
assist  our  prayers  which  we  make  before  thee  in  all  our  troubles 
and  adversities,  whensoever  they  oppress  us  ;  and  graciously  hear 
us,  that  those  evils  wdiich  the  craft  and  subtilt}^  of  the  devil  or 
man  worketh  against  us,  may,  by  thy  good  providence,  be  brought 
to  nought :  that  we  thy  servants,  being  hurt  by  no  persecutions, 
may  evermore  give  thanks  unto  thee  in  thy  holy  Church  ;  through 
Jesus  Christ  our  Lord. 

0  Lord,  arise,  help  us,  and  deliver  us  for  thy  Name's  sake 

O  God,  we  have  heard  with  our  ears,  and  our  fathers  have 
declared  unto  us,  the  noble  works,  that  thou  didst  in  their  days, 
and  in  the  old  time  before  them. 

0  Lord,  arise,  help  us,  and  delivei'  us  for  thine  honor. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost  ; 

Answer.  As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be,  world  without  end.  Amen. 

From  our  enemies  defend  us,  O  Christ. 

Graciously  look  upon  our  afflictions. 

With  pity  behold  the  sorrows  of  our  hearts. 

Mercifully  forgive  the  sins  of  thy  people. 

Favorably  with  mercy  hear  our  prayers. 

0  Son  of  David,  have  mercy  upon  us. 

Both  now  and  ever  vouchsafe  to  hear  us,  O  Christ. 

Graciously  hear  us,  0  Christ ;  graciously  hear  us,  0  Lord  Christ. 

Minister.  O  Lord,  let  thy  mercy  be  showed  upon  us  ; 

Answer.  As  we  do  put  our  trust  in  thee. 

We  most  humbly  beseech  thee,  of  thy  goodness,  O  Lord, 
to  comfort  and  succor  all  those,  who  in  this  transitory  life,  are 
in  trouble,  sorrow,  need,  sickness,  or  any  other  adversity.  And 
we  also  bless  thy  holy  Name  for  all  thy  servants  departed  this 
life  in  thy  faith  and  fear  ;  beseeching  thee  to  give  us  grace  so  to 
follow  their  good  examples,  that  with  them  we  may  be  partakers 
of  thy  heavenly  kingdom.  Grant  this  O  Father,  for  Jesus  Christ’s 
sake,  our  only  Mediator  and  Advocate.  Amen. 


39 


O  merciful  God,  and  heavenly  Father,  who  hast  taught  us 
in  thy  holy  Word  that  thou  dost  not  willingly  afflict  or  grieve  the 
children  of  men;  Look  with  pity,  we  beseech  thee,  upon  the 
sorrows  of  thy  servants,  for  whom  our  prayers  are  desired,  in 
thy  wisdom  thou  hast  seen  fit  to  visit  them  with  trouble,  ancl  to 
bring  distress  upon  them.  Remember  them,  O  Lord,  m  mercy; 
sanctify  thy  fatherly  correction  to  them  ;  endue  their  souls  with 
patience  under  their  affliction,  and  with  resignation  to  thy  blessec 
will;  comfort  them  with  a  sense  of  thy  goodness;  lift  up  thy 
countenance  upon  them,  and  give  them  peace  ;  through  Jesus 
Christ  our  Lord.  Amen. 

O  God,  whose  days  are  without  end,  and  whose  mercies 
cannot  be  numbered ;  Make  us,  we  humbly  beseech  thee,  deeply 
sensible  of  the  shortness  and  uncertainty  of  human  life  ;  and  let 
thy  Holy  Spirit  lead  us  through  this  vale  of  misery,  m  holiness 
and  righteousness,  all  the  days  of  our  lives  :  That,  when  we  shall 
have  served  thee  in  our  generation,  we  may  be  gathered  unto 
our  fathers,  having  the  testimony  of  a  good  conscience  ;  m  the 
communion  of  the  Catholic  Church,  in  the  confidence  of  a  certain 
faith  ;  in  the  comfort  of  a  reasonable,  religious,  and  holy  hope ; 
in  favor  with  thee  our  God,  and  in  perfect  charity  with  the 
world.  All  which  we  ask  through  Jesus  Christ  our  Lord.  Amen. 

De  profundis. 

Out  of  the  deep  have  I  called  unto  thee  O  Lord  ;  Lord,  lieai 

^  O  let  thine  ears  consider  well  the  voice  of  my  complaint. 

If  thou,  Lord,  will  be  extreme  to  mark  what  is  done  amiss,  O 

For  there  is  mercy  with  thee  ;  therefore  shalt  thou  be  feared. 

I  look  for  the  Lord;  my  soul  doth  wait  for  him;  m  his  word 

My  soul  fleeth  unto  the  Lord  before  the  morning  watch  ,  I 

say  before  the  morning  watch.  , 

^  O  Israel,  trust  in  the  Lord  :  for  with  the  Lord  there  is  mercy, 

and  with  him  is  plenteous  redemption. 

And  he  shall  redeem  Israel  from  all  his  sms. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 

^  As  it  was  in  the  beginning,  is  now,  and  ever  shall  be,  world 

without  end.  Amen. 

Memorial  Sermon  by  Rev. ^George  P. 
Seymour,  D.  D.* 


Hymn  494. 

What  are  these  in  bright  array, 

This  innumerable  throng, 

Round  the  altar,  night  and  day, 
Hymning  one  triumphant  song?— 
“  Worthy  is  the  Lamb,  once  slain, 
Blessing,  honour,  glory,  power, 
Wisdom,  riches,  to  obtain, 

New  dominion  every  hour.” 


*  The  sermon,  delivered  on  the  occasion,  is  herewith  published. 


40 


These  through  fiery  trials  trod; 

These  from  great  affliction  came  ; 

Now  before  the  throne  of  God, 

Seal’d  with  His  almighty  name: 

Clad  in  raiment  pure  and  white, 

Victor-palms  in  every  hand, 

Through  their  dear  Redeemer’s  might, 

More  than  conquerors  they  stand. 

Hunger,  thirst,  disease  unknown, 

On  immortal  fruits  they  feed; 

Them  the  Lamb  amidst  the  throne 
Shall  to  living  fountains  lead  : 

Joy  and  gladness  banish  sighs; 

Perfect  love  dispels  all  fears; 

And  forever  from  their  eyes 
God  shall  wipe  away  the  tears. 

Let  us  pray : — 

O  Almighty  God,  who  hast  built  thy  Church  upon  the 
foundation  of  the  Apostles  and  Prophets,  Jesus  Christ  himself 
being  the  chief  Corner-stone  ;  Grant  that,  by  the  operation  of  the 
Holy  Ghost,  all  Christians  may  be  so  joined  together  in  unity 
of  spirit,  and  in  the  bond  of  peace,  that  they  may  be  an  holy 
temple  acceptable  unto  thee.  And  especially  ‘to  this  Congrega¬ 
tion  present,  give  the  abundance  of  thy  grace  ;  that  with  one 
heart  they  may  desire  the  prosperity  of  thy  holy  Apostolic 
Church,  and  with  one  mouth  may  profess  the  faith  once  delivered 
to  the  Saints.  Defend  them  from  the  sins  of  heresy  and  schism  ; 
let  not  the  foot  of  pride  come  nigh  to  hurt  them,  nor  the  hand  of 
the  ungodly  to  cast  them  down.  And  grant  that  the  course  of 
this  world  may  be  so  peaceably  ordered  by  thy  governance,  that 
thy  Church  may  joyfully  serve  thee  in  all  godly  quietness  ;  that 
so  they  may  walk  in  the  ways  of  truth  and  peace,  and  at  last 
be  numbered  with  thy  Saints  in  glory  everlasting  ;  through  thy 
merits,  O  blessed  Jesus,  thou  gracious  Bishop  and  Shepherd  of 
our  souls,  who  art  with  the  Father  and  the  Holy  Ghost,  one  God, 
world  without  end.  Amen. 

Almighty  God,  give  us  grace  that  we  may  cast  away  the  works 
of  darkness,  and  put  upon  us  the  armour  of  light,  now  in  the 
time  of  this  mortal  life,  in  which  thy  Son  Jesus  Christ  came  to 
visit  us  in  great  humility;  that  in  the  last  day,  when  he  shall 
come  again  in  his  glorious  Majesty  to  judge  both  the  quick  and 
dead,  we  may  rise  to  the  life  immortal,  through  him  who  liveth 
and  reigneth  with  thee  and  the  Holy  Ghost,  now  and  ever.  Amen. 

Grant,  O  Lord,  that  as  we  are  baptized  into  the  death  of  thy 
blessed  Son  our  Saviour  Jesus  Christ,  so  by  continual  mortifying 
our  corrupt  affections  we  may  be  buried  with  him  ;  and  that 
through  the  grave,  and  gate  of  death  we  may  pass  to  our  joyful 
resurrection  ;  for  his  merits,  who  died,  and  was  buried,  and  rose 
again  for  us,  thy  Son  Jesus  Christ  our  Lord.  Amen. 

Almighty  God,  who  through  thine  only  begotten  Son  Jesus 
Christ,  hast  overcome  death,  and  opened  unto  us  the  gate  of  ever¬ 
lasting  life  ;  we  humbly  beseech  thee,  that,  as  by  thy  special  grace 
preventing  us  thou  dost  put  into  our  minds  good  desires,  so  by 
thy  continual  help  we  may  bring  the  same  to  good  effect ;  through 
Jesus  Christ  our  Lord,  who  liveth  and  reigneth  with  thee  and  the 
Holy  Ghost,  ever  one  God,  world  without  end.  Amen. 


41 


Anthem : 

Christ  being  raised  from  the  dead,  dieth  no  moi  e  ; 
death  hath  no  more  dominion  over  him. 

For  in  that  he  died,  he  died  unto  sin  once  ;  but 

in  that  he  liveth,  he  livetli  unto  God. 

Likewise  reckon  ye  also  yourselves  to  be  dead 
indeed  unto  sin,  but  alive  unto  God  through  Jesus 

Christ  our  Lord.  Rom.  m.  9. 

Christ  is  risen  from  the  dead,  and  become  the 

first  fruits  of  them  that  slept. 

For  since  by  man  came  death,  by  man  came  also 

the  resurrection  of  the  dead. 

For  as  in  Adam  all  die,  even  so  in  Christ  shall 

all  be  made  alive.  1  Cor.,  xv.  20. 


* 


Benediction. 


43 


APPENDIX. 


BISHOP  POTTER’S  TRIBUTE. 


Extract  from  the  Address  of  the  Bishop  of  New 

York ,  before  the  Diocesan  Convention ,  September 

27,  1875. 

My  dear  brethren,  little  did  I  dream  three  days 
ago  that  I  should  come  to  this  hour  so  oppressed 
with  grief  as  I  now  find  myself.  Death  has  lushed 
into  our  circle  in  his  most  appalling  form,  and  has 
struck  down  one  of  the  best,  and  dearest,  and  most 
valuable  of  our  number.  The  Rev.  George  B. 
Draper,  D.  D.,  for  many  years  Rector  of  St.  An¬ 
drew’s  Church,  Harlem — one  of  our  ablest,  most 
faithful,  and  highly  valued  clergymen— died  on 
Sunday  morning  last,  the  24th  of  September,  of 
small-pox  ;  and,  owing  to  the  nature  of  the  disease, 
his  mortal  remains  were  on  the  same  day  laid  in  the 
grave,  before  any  but  a  very  few  of  his  friends 
knew  any  thing  of  his  illness.  And  to  add  to  the 
harrowing  features  of  the  visitation,  when  he  was 
taken  away,  he  left  behind  him  in  his  earthly  home 
the  frightful  malady,  which  had  been  the  instrument 
in  removing  him  from  this  present  scene  of  laboi.  I 
am  sure  the  afflicted  widow  and  interesting  family  of 
children  will  have  your  sympathy,  and  your  earnest 
prayers.  God  comfort  them  !  God  help  them  .  A 
few  years  ago,  Dr.  Draper’s  character  was  subjected 


44 


to  a  severe  ordeal.  His  church  was  laid  in  ashes  ; 
and  to  keep  his  congregation  together,  and  to  pru¬ 
dently  and  energetically  conduct  the  work  of  erect¬ 
ing  a  new  edifice  worthy  of  the  congregation,  and  of 
the  position,  churchly  and  becoming,  without  ex¬ 
travagance,  without  ruinous  debt,  the  attachment  of 
the  People  to  the  Pastor,  all  the  time  increasing,  that 
vas  to  make  a  history  which  could  leave  no  doubt 
as  to  the  qualities  of  mind  and  heart  of  the  Rector. 
Every  year,  by  his  transparent  integrity,  his  devo¬ 
tion  to  his  work,  his  modesty  and  independence,  his 
truth  and  loyalty,  he  won  upon  my  respect  and  love 
more  and  more  ;  and  to-day  I  feel  his  removal  as  a 
great  personal  loss.  liile  we  lovingly  cherish  his 
memory,  let  us  try  to  imitate  his  virtues. 


45 


§\ ottzt  of  peui-fjotfe. 

Pmaratu, 

This  Certifies,  That  the  convention  of  the  Pro¬ 
testant  Episcopal  Church  in  the  Diocese  of  New 
York,  assembled  this  day  in  St.  John's  Chapel  in 
this  city,  adopted  the  following  testimonial  and  re¬ 
solutions,  as  an  expression  of  its  respect  for  the 
character  of 

Site  fto.  ©eoftie  iatuartl  draper,  £1 

and  of  its  sense  of  the  loss  sustained  by  the  Church 
in  his  death. 

William  E.  Eigenbrodt, 

Secretary  of  the  Convention  of  the  Protestant  Episcopal  Church 

in  the  Diocese  of  New  York. 


New  York,  September  28,  1876. 


46 


The  committee  appointed  to  prepare  resolutions 
commemorative  of  the  late  Dr.  Draper,  and  proper 
for  adoption  by  this  convention,  respectfully  recom¬ 
mends  the  adoption  of  the  following  testimonial  : 

Whereas ,  It  has  been  made  known  to  this  conven¬ 
tion  that  the  Rev.  George  Barnard  Draper,  D.  D., 
a  priest  in  the  Church  of  Christ,  and  Rector  of  St. 
Andrew’s  Church,  Harlem,  in  the  City  of  New- York, 
has  been  taken  from  a  laborious  and  useful  ministry 
upon  earth  to  the  rest  of  the  blessed  :  And  inasmuch 
as  the  sad  circumstances  of  his  death  and  burial  de¬ 
nied  to  his  companions  in  labor  the  comforting  privi¬ 
lege  of  gathering  for  his  funeral  service,  and  attend¬ 
ing  his  remains  to  the  grave :  Therefore,  we,  the 
members  of  the  Convention  of  the  Protestant  Epis¬ 
copal  Church  in  the  Diocese  of  New- York,  take  this 
occasion  both  to  open  our  grief  and  to  give  token  of 
our  high  esteem  for  our  departed  brother,  and  of  our 
appreciation  of  his  character  and  services. 

Acknowledging,  in  all  human  events,  the  directing- 
hand  of  God,  we  know  that  the  evening  and  morn¬ 
ing  of  this  Christian  soldier’s  day  were  completed 
and  his  warfare  accomplished. 

He  has  kept  the  faith  loyal  to  his  church — her 
prosperity  was  his  happiness.  Well  grounded  in  the 
doctrines  of  her  creed,  he  did  not  confound  the  fleet¬ 
ing  shadows  of  the  human  mind  with  the  changeless 
articles  of  a  Christian’ s  belief.  The  garments  of  tran¬ 
sient  opinion  hung  lightly  around  the  body  of  his 
Faith  ;  hence,  he  neither  feared  to  accept  the  truths 
from  time  to  time  brought  to  light  through  the  in¬ 
vestigations  of  human  science,  nor  hesitated  to  adapt 
himself  to  the  conclusions  of  modern  thought.  With 
him  the  traditions  of  the  past  coalesce  with  the 
knowledge  of  this  hour,  and  the  Christ  whom  he  had 
early  learned  to  love,  became  daily  more  and  more 
fully  the  Way,  the  Truth,  and  the  Life,  until  that 


47 


last  moment  when,  with  the  words  uin  Christ 
upon  his  dying  lips,  he  passed  from  terrestial  dark¬ 
ness  into  celestial  day. 

He  has  fought  a  gqpd  tight.  His  only  parochial 
charge  was  St.  Andrew’s  Church,  Harlem.  twenty  - 
six  years  ago  he  accepted  a  call  to  what  was  then  a 
feeble  suburban  parish.  Without  a  thought  or  am¬ 
bition  beyond  the  discharge  of  his  duty  to  the  best 
of  his  ability,  he  remained  steadfast  at  his  post. 
Diligent  in  his  pastoral  duty,  painstaking  in  his  pul¬ 
pit  preparations,  faithful  and  precise  in  his  teach¬ 
ings,  he  leaves  behind  a  generation  of  devout  and 
active  churchmen. 

He  bore  himself  as  the  good  shepherd  of  his  whole 
flock  during  many  an  exciting  controversy,  the 
friend  to  all,  the  healer  of  wounds  and  the  Composei 
of  strife. 

As  the  monuments  of  that  quiet  yet  persistent  zeal, 
he  leaves  behind  him  a  beautiful  parish  church,  a 
numerous  and  united  people,  a  Sunday-school  laige 
in  its  membership,  and  possessing  a  building  perfect 
in  its  appointments. 

All  around  revered  him,  and  joined  with  his  own 
smitten  people  in  sending  up  one  common  wail  ot 
woe  when  that  exemplary  pastorate  came  to  its  sud¬ 
den  termination. 

Resolved,  That  we  offer  to  the  congregation  of  St. 
Andrew’s  the  assurance  of  our  deep  sympathy  in 
their  affliction  ;  to  his  bereaved  family,  the  imperfect 
consolation  of  our  own  sorrow  ;  to  the  (treat  Head  of 
the  Church  our  devout  thanksgiving  for  the  good  ex. 
ample  of  this  faithful  servant. 

Resolved ,  That  the  Secretary  of  the  Convention  be 
instructed  to  send  copies  of  this  testimonial  to  the 
family  and  congregation  of  the  deceased,  and  to 
cause  its  insertion  in  the  church  and  secular  papers 


48 


of  this  city,  or  to  make  it  public  in  any  other  man¬ 
ner  at  his  discretion. 

New- York,  Sept.  28,  1876. 

Respectfully  submitted, 

Thomas  M.  Peters,  j 

Isaac  H.  Tuttle,  >  Committee. 

Robert  S.  Howland,  ) 


An  extract  from  the  Report  of  the  Superintendent  of 
the  Society  for  Promoting  Religion  and  Learning 
in  the  State  of  New-  York ,  made  to  the  Convention 
of  the  Diocese  of  New-  York ,  Thursday ,  September 
28th ,  1876  : 

“  The  sudden  and  distressing  death  of  one  of  their 
number  at  the  beginning  of  the  present  week  calls 
for  more  than  ordinary  notice  at  the  hands  of  the 
Trustees  of  the  Society  for  Promoting  Religion  and 
Learning. 

The  Rev.  George  Barnard  Draper,  D.  D.,  Rec¬ 
tor  of  St.  Andrew’s  Church,  Harlem,  fell  a  victim,  in 
the  discharge  of  duty,  to  a  virulent  disease. 

The  precautions  which  are  necessary  in  such  cases, 
in  order  to  protect  the  health  and  lives  of  others,  re¬ 
quire  interment  so  speedily  after  dissolution,  that 
the  burial  is  over,  before  the  friends  are  made  aware 
of  the  decease. 

It  adds  poignancy  to  the  sorrow,  therefore,  when 
loving  hearts,  which  reverenced  the  departed  for  his 
exalted  worth,  are  denied  the  privilege  of  paying  the 
usual  tribute  of  respect  to  his  memory,  in  attending 
his  funeral. 

The  Trustees,  in  consequence,  may  be  pardoned  if 
they  extend  their  report  by  adding  a  few  paragraphs, 


49 


to  place  on  permanent  record  their  sense  of  the  great 
loss  which  they,  in  common  with  the  Diocese  of  New 
York  and  the  Church  at  large,  have  sustained  in  the 
death  of  the  Rev.  Dr.  Draper,  and  to  bear  testimony 
to  his  unostentatious  life,  his  blameless  character, 
and  his  many  virtues. 

The  association  of  the  Trustees  with  their  departed 
brother  for  many  years,  at  certain  recurring  inter¬ 
vals,  revealed  to  them  what  may  be  known  and  read 
of  all  men  in  the  parish,  which  was  Ms  only  cure, 
that  the  more  he  was  known,  the  more  he  was  re¬ 
spected  and  loved.  His  quiet  dignity,  his  calm, 
gentle  manner,  his  simple,  unaffected  demeanor,  won 
their  way  to  the  hearts  of  all  who  were  about  him  ; 
and  hearts  once  secured  by  him  were  never  after¬ 
wards  alienated,  or  abated  their  esteem.  Those  who 
were  thus  drawn  to  him,  found  in  the  man  more  than 
they  anticipated.  Beneath  that  sweet,  placid  exte¬ 
rior  there  dwelt  an  intellect  of  more  than  ordinary 
power,  and  there  was  added  a  culture  which  was  re¬ 
fined,  elevated,  and  admirable.  His  sermons  were 
replete  with  instruction,  and  were  models  of  a  pure, 
perspicuous  style.  .  His  care  of  his  parish  was  such 
as  to  leave  no  cause  for  complaint,  and  in  positive 
results  to  be  an  example  much  needed  in  this  restive 
age,  of  what  patient  continuance  in  well  doing  can 
accomplish. 

The  words  of  the  Trustees  at  this  time  must  needs 
be  few,  and  they  regret  that  the  necessities  of  the 
occasion  forbid  that  they  should  say  more  to  apprise 
the  Church  in  this  Diocese  of  the  value  of  the  trea¬ 
sure,  which  God  lias  translated,  as  they  humbly  be¬ 
lieve,  to  a  higher  and  better  estate,  in  the  departure 
out  of  this  world  of  their  late  associate,  the  Rev.  Dr. 
George  Barnard  Draper. 

George  F.  Seymour, 

Superintendent  of  the  Society  for  Promoting  lieligion  and 
Learning  in  the  State  of  New  York. 


50 


ACTION  OF  THE  REFORMED  DUTCH 
CHURCH,  HARLEM. 


We,  the  Consistory  of  the  Reformed  Dutch 
Church  of  Harlem,  N.  Y.,  have  just  learned  of 
the  sudden  departure  to  his  home  in  our  Father’s 
house  in  Heaven,  of  the 

fUit.  §. 

Rector  of  St.  Andrew’s  Episcopal  Church  in 
this  place. 

We  desire,  for  ourselves  and  our  Congregation, 
to  express  our  high  appreciation  of  his  character  and 
worth.  Affable  and  genial  as  a  man  and  neighbor  ; 
devoted  as  a  Christian  ;  faithful  and  consecrated  as 
a  preacher  and  pastor  ;  he  was  greatly  respected  in 
our  community  and  deeply  loved  by  those  who  knew 
him  best.  His  influence  was  ever  in  behalf  of  right 
and  truth,  and  his  decease  is  a  great  loss  to  the  cause 
of  morals  and  religion. 

To  his  Parish  we  would  express  our  sympathy 
in  their  bereavement  and  commend  them  very  earn¬ 
estly  to  “  The  Chief  Shepherd.” 

For  his  stricken  family,  in  their  grief,  we  are 
conscious  that  any  words  of  ours  are  tame  and 
weak  ;  yet  we  would  convey  our  assurance  of  Chris¬ 
tian  sorrow  with  them  and  our  confidence  that  unto 
them  will  be  fulfilled  the  blessed  promise  of  our 
God,  “as  thy  days,  thy  strength  shall  be.” 

We  direct  our  Secretary  to  insert  this  minute  in 
our  Records,  and  also  to  forward  a  copy  to  the 
Vestry  of  St.  Andrew’s  Church  and  to  the  family  of 
our  translated  Brother. 

Charles  Mott, 

Secretary. 

Harlem,  N.  Y.,  Sabbath  24th  Sept.,  1876. 


51 


ACTION  OF  THE  HOLY  TRINITY  CHURCH, 

HARLEM. 


To  the  Wardens  and  Vestrymen  of  St.  An- 

drew’s  Church. 

Dear  Brethren : 

I  am  instructed  by  the  W ardens  and  V estrymen  of 
Holy  Trinity  Church,  Harlem,  to  communicate  to 
you  a  copy  of  a  minute  adopted  by  them  on  the  oc¬ 
casion  of  the  death  of  your  late  honored  and  beloved 
Rector,  and,  at  the  same  time,  to  convey  to  you  an 
assurance  of  their  earnest  sympathy  with  the  con¬ 
gregation  of  St.  Andrew’ s,  under  the  great  bereave¬ 
ment  which  they  have  sustained  in  the  loss  of  a  pas¬ 
tor  who  has  so  lovingly  and  faithfully  led  them  for 
so  many  years. 

We  would  not  intrude  upon  the  sacredness  of  your 
grief  by  any  words  of  ours,  but  only  ask  to  be  al¬ 
lowed  to  mingle  our  tears  with  yours  over  the  giave 
of  the  honored  dead,  and  to  pay  our  humble  tribute  to 

his  memory. 

Very  respectfully, 

Your  obedient  servant, 

Randolph  H.  McKim, 

Hector  of  Holy  Trinity  Church. 

Harlem,  30th  September,  1876. 

TOetW,  in  the  inscrutable  but  unerring  provi¬ 
dence  of  our  heavenly  Father,  the  Rev.  George  B. 
Draper,  D.  D.,  late  Rector  of  St.  Andrew's  Church, 
Harlem,  has  been  suddenly  removed  from  the  sphere 
of  his  earthly  labors,  to  enter,  as  we  humbly  believe, 
into  the  joy  of  his  Lord,  and  to  receive  the  reward 
promised  to  1  ‘the  good  and  faithful  servant  \ 

tftWlfrWl,  in  testimony  of  their  warm  appre¬ 
ciation  of  the  character  and  services  of  the  deceased, 
the  Rector,  Wardens  and  Vestrymen  of  Holy  Trinity 
Church,  Harlem,  have  ordered  the  following  minute 
to  be  entered  upon  the  record  of  their  proceedings  : 


52 


MINUTE. 

I  lie  death  of  the  Rev.  Dr.  Draper  is  a  loss  which 
falls  heavily,  not  only  upon  his  own  congregation 
and  the  large  circle  of  his  friends,  but  upon  this  com¬ 
munity  at  large.  Through  a  sacred  ministry  exer¬ 
cised  in  Harlem,  for  more  than  a  quarter  of  a  century, 
he  has,  by  his  kindness  and  courtesy,  by  his  blame¬ 
less  life  and  consistent  devotion  to  his  duties  as  a 
Christian  minister,  won  the  respect  and  affection  of 
all  classes  of  the  community ;  and  now  that  the  light 
of  his  truly  Christian  example  is  removed  from  our 
midst,  the  general  feeling  of  all  good  men  must  be 
that  the  cause  of  virtue  and  religion  has  sulfered  a 
loss  not  soon  to  be  repaired. 

To  the  culture  of  the  scholar,  he  added  the  refine¬ 
ment  and  dignity  of  the  Christian  gentleman.  Child¬ 
like  in  spirit,  he  was  also  firm  and  courageous  in  the 
maintenance  of  his  conscientious  convictions.  Be¬ 
neath  an  exterior  of  reserve,  there  beat  in  his  bosom  a 

warm  and  generous  heart,  which  was  ever  ready  to 

*/ 

sympathzie  with  the  sorrows  and  sufferings  of  his  fel¬ 
low  men.  Of  the  energy  of  character,  and  of  the  ad¬ 
ministrative  talent  which  he  possessed,  he  has  left 
an  abiding  monument  in  the  beautiful  temple  of 
Christian  worship,  which,  under  the  inspiration  of 
his  voice  and  example,  rose,  phoenix-like,  from  the 
ashes  of  the  old  St.  Andrew’s.  As  a  preacher  of 
righteousness,  wTe  may  say  of  him  that 

“  He  bore  his  great  commission  in  liis  look, 

But  sweetly  tempered  awe,  and  softened  all  he  spoke, 
Letting  down  the  golden  chain  from  high, 

He  drew  his  audience  upward  to  the  sky.” 

Asa  pastor,  he  was  a  model  Of  fidelity,  ever  ready 
to  minister  to  the  poor  and  needy,  the  sick  and  dying, 
and  in  the  discharge  of  his  office  unhesitatingly  and 
fearlessly  exposed  himself  to  the  contagion  of  dis¬ 
ease. 

Wm.  Calhoun, 

Clerk  of  the  Vestry. 

A  true  copy. 


53 


SUMMARY  OF  EVENTS 


IN 


Born  at  Brattleboro’,  Vt., 


-  Jan.  20tli,  1827. 


Baptized  by  the  Rev.  Titus  Strong,  D.  D.,  at  St. 

James’  Church,  Greenfield,  Mass.  September  16tli,  1827. 


Confirmed  at  Church  of  the  Annunciation,  New 

York,  by  Bishop  B.  T.  Onderdonk,  -  January  31st,  1841. 

Entered  Columbia  College,  New  York,  -  -  October,  1841. 

Graduated  from  “  “  “  _  '  October,  1845. 

Entered  the  General  Theological  Seminary,  -  October,  1846. 


Graduated  from 


June  28th,  1849. 


Ordained  Deacon  by  the  Rt.  Rev.  Wm.  R.  Whit- 
tin  gham,  D.  D.  Bishop  of  Maryland,  in  the 
Church  of  the  Holy  Trinity,  Brooklyn,  -  July  1st.  1849. 

Officiated  for  the  first  time  in  St.  Andrew’s  Ch., 

Harlem  the  1st  Sunday  after  Easter,  -  April  17th,  1850. 


Entered  upon  his  duties  as  Minister  in 
the  4th  Sunday  after  Trinity,  - 


charge, 

June  23d,  1850. 


Married  to  Miss  Lucy  B.  Goodhue,  at  Brattleboio 

Vt. ,  by  the  Rev.  Titus  Strong,  D.  D.  -  Nov.  25tli,  1850. 


Ordained  Priest,  by  the  Rt.  Rev.  Carlton  Chase, 

D.  D.,  Bishop  of  New  Hampshire,  in  the 
Church  of  the  Ascension,  New  York,  and 
became  by  the  terms  of  his  call  in  con¬ 
sequence,  Rector  of  St.  Andrew’s  Church,  March  16th,  18ol. 


Received  the  degree  of  S.  T.  D.  from  Columbia 
College,  - 

Deceased  and  was  buried,  Sunday , 


1868. 


-  Sept.  24th,  1876. 


ORATION 


DELIVERED  ON  THE  OCCASION 


- OF  THE - 

Laying  of  the  Corner  Stone  of  the 
Exposition  Building, 

OF  THE  STATE  FAIR  OF  ILLINOIS, 

July  4th,  1894, 

- BY  THE - 

Rt.  Rev.  GEORGE  F.  SEYMOUR, 

(S.  T.  D.,  LL.  D.) 

Bishop  of  Springfield. 


George  R.  Willis,  Printer, 

8  Friend  Street,  Boston,  Mass. 
1894. 


THIS  ORATION  IS  DEDICATED,  WITH  RESPECT  AND  AFFECTION 


HIS  FELLOW— CITIZENS  OF  THE  STATE  OF  ILLINOIS, 


BY  THE  AUTHOR. 


ORATION. 


/ 


The  third  of  July,  1776,  looked  forward  to  the  next  day,  the 
fourth,  as  every  day  anticipates  its  successor.  It  would  be  an  ordi¬ 
nary  day,  like  those  which  had  gone  before, — no  more,  no  less, — full 
of  the  common  current  events,  the  births,  the  deaths,  the  accidents, 
the  crimes,  the  doings  and  sayings  of  men.  It  would  come  and  go 
and  leave  no  sign.  Such  was  the  fact  when  the  sun  went  down  on 
the  evening  of  the  third  of  July  one  hundred  and  eighteen  years  ago, 
and  rose  again  on  the  fourth  upon  the  three  millions  of  our  ancestors, 
who  were  scattered  in  sparse  settlements  east  of  the  Alleghanies, 
along  the  Atlantic  seacoast  of  our  great  country,  these  United  States 
of  America. 

The  Fourth  of  July  came  and  passed,  and  very  few  knew  that 
anything  unusual  had  happened.  Indeed,  the  chief  actors  in  the  trans¬ 
action,  which  has  made  this  day  illustrious,  were  not  aware  of  the 
greatness  of  their  deed.  They  knew  the  peril,  which  it  involved  to 
their  lives  and  fortunes,  and  in  this  lies  the  heroism  and  self-sacrifice 
of  their  conduct ;  but  they  did  not,  for  they  could  not,  anticipate  the 
far-reaching  consequences  of  their  act.  These  lay  hidden  in  the 
future,  which  no  man  could  foresee,  and  which  were  destined  to  grow 
and  develop  in  larger  proportions,  as  long  as  time  shall  last.  We  look 
back  upon  many  of  those  consequences  like  links  in  a  continuous 
chain  of  history  which  stretches  between  and  unites  the  present  with 
the  new  departure,  which  our  ancestors  made  in  their  “  Declaration  of 
Independence.”  We  may  look  forward,  but  we  cannot  see  very  far; 
but  of  one  thing  we  are  sure,  that  come  what  may,  our  Fourth  of  July 
will  never  fall  back  into  the  ordinary  days  of  the  year.  It  will  always 
be,  it  must  always  be,  in  the  calendar  of  civil  holidays  for  the  civilized 
world,  “The  Queen  of  Festivals.”  Such  a  rank  it  has  attained, 
because  we  as  a  nation  have  poured  into  it  our  success  under  varving 
conditions  and  diversified  fortunes  in  administering  our  own  affairs 
on  the  principles  of  self-government  for  more  than  a  century. 

Our  national  holiday,  therefore,  has  been  a  growing  factor  in  the 
preciousness  of  its  value  to  us,  and  of  importance  to  others  as  a  har¬ 
binger  of  hope  since  our  birth  as  an  infant  among  the  peoples  of  the 
earth.  See  how  this  has  come  to  pass,  and  it  will  prepare  us  to  con- 


4 


sicler  the  special  event  which  has  drawn  us  to  this  spot,  the  laying  of 
the  corner-stone  of  our  State  Fair  buildings,  and  the  admirable 
adjustment  of  its  relations  to  the  day  which  we  celebrate. 

It  was  not  until  our  independence  was  acknowledged  in  the  peace 
of  1783  that  our  Fourth  of  July  was  marked  with  red,  as  a  festival 
which  chronicled  success.  In  the  seven  years  which  lie  between,  our 
skies  were  dark  with  disaster,  and  there  were  gloomy  apprehensions 
that  our  struggle  would  be  fruitless  and  our  day  of  self-assertion 
inspiring  hopes  of  national  existence,  would  be  to  the  Colonies  a 
memorial  of  shame  and  humiliation,  and  to  the  brave  signers  of  the 
Declaration  a  “  day  of  wrath.”  But  God  willed  otherwise,  and  we 
emerged  from  the  conflict  with  victory  resting  upon  our  banners,  and 
at  once  our  Fourth  of  July  became  bright  in  our  eyes,  and  the  task 
was  set  us  to  make  it  bright  in  the  eyes  of  others,  of  all  the  world. 
We  are  not  disposed  to  boast ;  it  is  a  charge  often  made  against  us 
that  we  are  full  of  ourselves,  and  carried  away  with  self-conceit ;  and 
doubtless  in  years  gone  by,  when  we  were  young  and  foolish,  we  were 
inclined  to  be  braggarts,  like  half-grown  children  ;  but  that  period  has 
passed.  Growing  maturity  has  sobered  us.  The  iron  has  entered 
into  our  souls  in  internecine  strife,  and  we  are  wiser  by  reason  of  min¬ 
gled  experiences  of  adversity  and  prosperity ;  and  in  a  degree  we 
know  ourselves  better  than  we  ever  did  before,  and  can  measure 
ourselves  with  others  and  estimate  our  capacities. 

Justifying  ourselves,  therefore,  by  such  considerations,  we  may 
safely  say  that  we  have,  after  more  than  a  hundred  years,  made  our 
Fourth  of  July  bright  in  the  eyes  of  the  civilized  world.  It  has  been 
with  our  national  birthday,  in  its  increasing  celebrity,  as  it  has  been 
with  our  Washington,  “the  father  of  his  country.”  He  was  first  an 
infant,  and  no  one  knew  him  beyond  the  home  circle,  and  then  the 
uncertainties  of  youth  in  a  new  and  wild  region  made  his  future 
doubtful ;  but,  at  length,  success  in  war,  rare  wisdom  in  the  adminis¬ 
tration  of  the  affairs  of  state  under  novel  and  hitherto  untried  con¬ 
ditions,  and,  finally,  consummate  self-control  which  prompted  him 
and  nerved  him  to  step  down  and  out  from  the  loftiest  official  station 
to  private  life,  completed  a  career  which  in  itself  is  illustrious,  and 
which,  with  the  growing  importance  of  the  nation  which  he  founded, 
has  been  lifted  up  higher  and  higher  for  larger  and  larger  circles  of 
earth’s  inhabitants  to  admire. 

So  with  our  Fourth  of  July,  at  first  it  was  known  only  to  ourselves, 
and  was  feebly  observed  until  we  emerged  from  the  chrysalis  state  of 
confederation  into  birth  as  a  nation,  under  the  Constitution  of  the 
United  States.  Then  we  began  to  celebrate  our  festival  with  bois¬ 
terous  joy,  and  probably  made  more  noise  with  the  ringing  of  bells 
.and  the  firing  of  crackers  than  we  do  now.  It  was  a  domestic  affair, 
however,  altogether,  for  decades  of  years;  none  knew  of  it  beyond 


.) 


our  home  circle,  and  none  cared  to  know.  But  now,  the  wide  world 
over,  the  Fourth  of  July  is  known  and  honored  as  America’s  anni¬ 
versary  of  her  birth,  her  great  national  holiday. 

Even  England,  our  mother,  who  might  be  pardoned  for  being 
reluctant  to  recognize  the  day  which  celebrates  the  triumph  of  her 
rebellious  offspring,  has  been  brought  with  graceful  magnanimity  to 
enrich  the  welcome  with  which  she  greets  us,  when  we  visit  her  shores 
in  summer,  by  inviting  us  to  keep  high  festival  with  her  in  her  hos¬ 
pitable  halls  and  homes  on  our  Fourth  of  July.  Thus  it  fared  with 
us  in  1888,  when  a  number  of  Americans,  representative  men,  were 
in  London  in  attendance  upon  a  Conference  on  the  Fourth  of  July. 
In  honor  of  our  great  festival,  the  Conference  was  adjourned  at  an 
early  hour,  and  we  were  all  invited  to  dine  with  the  Lord  Mayor  in 
the  grand  old  Guild  Hall,  hull  five  hundred  of  us  were  gathered  in 
this  historic  building,  around  the  hospitable  board  of  London’s  chief 
magistrate.  England’s  greatest  officers  in  church  and  state  were 
there,  the  Archbishops  of  Canterbury  and  York,  many  of  her  Bishops, 
the  Lord  High  Chancellor,  the  Speaker  of  the  House  of  Commons, 
judges,  and  contingents  of  all  orders  of  the  nobility,  and  representa¬ 
tive  men  from  the  townfolk  and  the  yeomanry.  Ancient  customs 
were  observed.  The  toast-master,  in  tones  and  phrases  which  seemed 
to  float  down  from  distant  centuries,  discharged  his  office,  standing 
behind  the  Lord  Mayor’s  chair;  the  Lord  Mayor,  himself  an  historic 
personage,  in  his  garb  and  with  his  badges  of  time-honored  dignity, 
a  Belgian,  too,  he  happened  to  be  that  year;  the  titles  used,  so 
strange  to  republican  ears,  in  greeting  and  salutation  and  formal 
address;  “the  loving  cup,”  which  made  its  round  from  lip  to  lip, 
and  bound  the  whole  assembly  together  in  a  sacred  pledge  of  trust 
and  amity ;  the  many  tables  and  the  many  lights ;  the  quaint  sur¬ 
roundings  in  rafter,  beam  and  wainscot,  combined  to  make  a  setting 
meet  and  fit  for  the  precious  thing,  the  jewel  which  it  embraced. 
And  what  was  that,  my  fellow-countrymen  ?  It  was  the  day  we  honor 
now, — our  national  holiday,  the  anniversary  of  our  nations  birth, 
our  dear  old  Fourth  of  July. 

What  an  insignificant  people  we  appeared  to  be,  at  first,  in  the 
estimation  of  other  nations!  Our  success  in  oui  conflict  with  0111 
mother  country  did  not  seem  to  make  any  very  great  impression  upon 
our  contemporaries.  They  regarded  us  as  an  infant  in  prowess  and 
resources,  and  when  they  did  not  patronize  us  and  caress  us,  they 
treated  us  with  contempt  or  insulted  us.  As  was  natural,  France, 
in  the  throes  of  her  revolution  and  rapid  changes  of  government, 
approached  us  as  her  debtor  for  our  existence ;  took  liberties  with 
us  as  a  client,  who  owed  her  so  much  and  were  so  dependent  upon 
her  that  we  would  not  dare  to  refuse  her  demands.  On  the  other 
hand,  a  pettv  state  of  North  Africa,  half  civilized  and  contemptible, 


displayed  such  insolence  and  arrogance,  in  her  diplomatic  intercourse 
with  us,  that  we  were  constrained  to  go  to  war.  The  wonder  need 
not  be  so  great  that,  during  the  struggle  for  mastery,  while  the  first 
Xapoleon  was  rising  to  be  Emperor  of  France,  our  rights  as  a  nation 
were  not  considered  by  the  great  powers  of  Europe.  But  it  is  sur¬ 
prising  that  both  France  and  England  should  have  behaved  towards 
us,  when  we  pressed  our  claim  to  be  regarded  as  neutrals,  as  though 
we  were  a  mere  cipher,  unworthy  of  a  hearing,  much  less  of  respect. 

Our  second  war  with  our  mother  country  seemed  to  be  necessary 
to  teach  her  of  what  stuff  we  were  made,  that  we  were  bone  of  her 
bone  and  flesh  of  her  flesh,  and  that  on  fresh  virgin  soil,  and  with 
the  influx  of  new  blood  from  other  races,  we  were  an  improvement 
upon  our  progenitor,  and  if  she  could  boast  that  she  could  place  her 
foot  with  impunity  wherever  she  chose  upon  the  earth's  surface,  we 
taught  her  that  she  must  make  at  least  one  exception,  and  that 
expeption  was  where  “the  star  spangled  banner”  floated  o’er  sea  or 
land. 

Our  successive  wars  since  the  white  man  first  came  to  our  shores 
have  decided  great  issues,  which  have  proved  beneficial  not  only  to 
ourselves  but  to  the  world,  and  have  combined  to  place  us  in  the 
unique  position  of  representing  and  standing  for  more  good  things 
in  the  make-up  of  man's  temporal  condition  than  all  the  other 
nations. 

First,  Our  continued  warfare  for  more  than  a  century  with  the 
aborigines  secured  for  the  white  man  the  permanent  possession  of 
the  north  temperate  zone  of  the  American  Continent,  by  far  the  most 
splendid  domain  in  its  resources  on  the  face  of  the  whole  earth.  - 

Second,  Our  old  “  French  and  Indian  war,”  as  it  was  called, 
decided  what  race  should  rule  here,  whether  French  or  English,  and 
the  language  in  which  I  address  you  to-day  proclaims  the  victory  of 
the  Anglo-Saxon  over  the  Norman.  Our  country  is  English  in  its 
speech,  and  while  it  welcomes  all  other  nationalities,  and  accepts 
them  as  enriching  us  with  their  special  gifts,  still  it  absorbs  them 
and  assimilates  them,  and  the  outcome  of  the  process  is  announced 
by  the  official  language  of  President,  and  Governor,  and  Judge,  of 
Congress,  and  Eegislature,  and  the  current  speech  of  social  life. 

Third,  Our  Revolutionary  war,  as  it  is  designated,  settled  the 
character  of  our  political  institutions ;  they  were  to  be  republican, 
and  not  monarchial,  as  long  as  we  proved  ourselves  a  people  worthy 
and  capable  of  governing  ourselves. 

fourth.  Our  war  with  Great  Britain,  in  1812,  completed  what 
the  original  struggle  had  left  unfinished  ;  it  settled  our  rights  on  the 
sea  as  well  as  on  the  land,  and  secured  respect  for  our  fiag,  whether 
it  protected  a  ship  on  the  waves  or  floated  over  fortress,  or  city,  or 
citizen  on  the  solid  earth. 


( 


Fifth,  Our  war  with  Mexico  established  the  precedent  that  we 
will,  when  the  cause  is  just  and  the  grounds  are  good,  annex  foreign 
territory  to  our  borders  in  spite  of  opposition  fiom  those  who  seek 
to  coerce  and  oppress  as  slaves  an  unwilling  people. 

And  lastly,  Our  late  civil  war  revealed  the  truth  to  a  surprised 
world,  that  we  were  able  to  take  care  of  ourselves,  and  presei\e  the 
integrity  of  our  institutions,  amid  the  greatest  dangers  and  under 
the  stress  of  the  most  tremendous  strain  which  a  nation  was  ever 
called  upon  to  bear. 

The  result  is,  that  we  are  here  to-day  the  representatn  es  in  this 
Empire  State  of  the  West,  of  a  country  whose  immense  sweep,  from 
east  to  west  and  north  to  south,  gathers  within  hei  bosom  the  1  idl¬ 
est  treasures  in  land  and  water,  in  soil  and  climate,  in  tiee  and  plant 
and  fruit  and  flower,  in  metal  and  coal,  and  oil  and  gas,  which  the 
entire  earth  has  to  offer  to  any  people.  Our  national  language  is  a 
speech  which  is  destined  to  dominate  all  othei  dialects,  and  to  become 
the  tongue  which  will  lighten,  if  it  does  not  lift  entirely,  the  cuise  of 
Babel,  so  that  all  men,  wherever  they  may  dwell,  will  undei  stand  us 
when  we  speak  our  native  English.  Our  government,  while  we  do 
not  claim  for  it  perfection,  is  still  the  best  in  its  balance  of  powers, 
in  its  embodiment  of  sound  principles  of  political  science,  in  its 
recognition  of  the  rights  of  all,  and  in  its  consei\ati\e  pro\  ision  for 
amendment  and  improvement  under  which  any  people  ha\  e  e\  er 

lived. 

We  have  reached  the  front  rank  of  the  family  of  nations,  and, 
without  a  standing  army  or  a  naval  display  which  is  commensurate 
with  our  greatness,  we  have  long  since  emerged  110m  the  conditions 
when  we  were  practically  ignored  by  h  ranee  and  England,  and  e\  en 
insulted  by  piratical  Tripoli.  We  are  large  enough,  but  if  need 
should  require,  and  our  people  w'ere  so  pleased,  we  are  not  estopped 
from  sharing  our  blessings  as  a  nation  with  contiguous  and  neigh¬ 
boring  peoples.  And  vre  are  strong  in  the  con\  iction  that  the  integ¬ 
rity  of  our  Union  must  be  maintained  at  any  cost,  and  that  we 
ourselves,  as  we  have  learned  by  experience,  are  ampU  able  to 

maintain  it.  ... 

Thus  we  stand  to-day  in  this  fair  city,  in  our  own  Illinois,  the 

exponents  of  ideas  which  have  been  bought  for  us  at  the  cost  of  all 
these  wars,  and  developed  by  the  experience  of  full  two  centuries 
and  a  half.  Our  growth  has  been  unprecedented.  No  nation  has 
ever  advanced  with  such  rapid  strides.  No  forecast  based  upon  the 
experience  of  the  past,  usually  a  safe  guide,  could  ha\e  anticipated 
a  hundred  years  ago  what  our  eyes  behold  to-day.  I  he  reason  is, 
that  new  factors  in  discoveries  and  inventions  calculated  to  promote 
and  hasten  growth,  hitherto  unknown,  have  been  introduced  and 
utilized,  and  our  climate,  soil  and  advantages  in  social,  civil  and 


religious  liberty,  have  drawn  streams  of  immigration,  for  the  most 
part  of  the  best  material  from  every  considerable  nation  of  the  world. 
1  he  ordinary  advance  of  population  by  natural  increase  on  the  old 
lines  of  growth  up  to  1790,  would  have  given  us  now  not  one-half 
the  number  of  people  whom  we  claim  as  our  fellow-countrymen;  and 
the  area  covered  by  dense  settlement,  had  it  not  been  for  the  steam¬ 
boat  and  the  steam-car,  would  not  to-day  have  reached  to  the  Rocky 
Mountains.. 

I  he  local  position  of  our  national  Capital  on  the  Potomac  is  a 
proof  of  the  sagacity  of  our  ancestors  one  hundred  years  ago  in  pro¬ 
viding  a  centre  for  our  national  life.  The  highest  wisdom  of  that 
day  has  floated  down  to  us  on  the  stream  of  history  in  the  debates 
of  the  hirst  Congress.  There  were  differences  of  opinion  as  to 
where  our  seat  of  government  should  be  placed,  but  the  range  of 
choice,  as  we  measure  distances,  was  not  very  wide.  The  Susque¬ 
hanna  and  Pennsylvania,  and  some  city  in  New  England,  represented 
the  extremes  of  \\  est  and  East,  and  Virginia  raised  her  voice  for  the 
South.  With  laudable  magnanimity  a  patriotic  son  of  Massachusetts 
made  an  eloquent  plea  for  what  he  called,  as  he  looked  out  upon  our 
country  a  century  ago,  a  permanently  central  location  for  our  Capi¬ 
tal,  and  in  doing  so  he  put  to  silence  the  advocates  of  the  Western 
frontier  site  on  the  Susquehanna  with  an  argument  such  as  this  : 
“  The  honorable  gentleman,"  Fisher  Ames  is  reported  to  have  said, 
“desires  a  central  position  for  our  seat  of  government;  but  I  ask, 
how  does  he  determine  his  centre,  by  measuring  from  north  to  south 
and  east  to  west  ?  Preposterous  !  I  will  go  with  him  on  his  line 
from  north  to  south,  and  this  will  take  us  to  the  Potomac ;  but  who 
is  there  who  will  go  with  him  on  his  line  from  east  to  west  ?  Why, 
c  a  r\  us  into  the  howling  wilderness,  whither  civilization 
under  the  protection  of  our  government  can  never  extend,  and  whence, 
if  it  did,  the  cereals  raised  for  market  could  never  be  transported. 
No,  sir,  said  the  honorable  gentleman  from  Massachusetts,  “meas¬ 
ure  your  line  from  north  to  south,  and  fix  the  site  of  your  Capital  at 
its  centre,  on  the  banks  of  the  Potomac,  and  you  will  be  practical 
and  sensible,  if  you  are  not  scientific.” 

V  ell !  fellow-citizens  of  Illinois,  what  has  the  century  which  lies 
between  us  and  the  Honorable  Fisher  Ames  taught  us  about  the 
howling  wilderness  whither  the  arm  of  civil  government  could  never 
reach,  it  is  so  far  away?  It  seems  to  me,  we  of  Illinois  have  sup¬ 
plied  the  General  Government,  in  our  sons,  with  arms  which  were 
long  enough  and  strong  enough,  in  Lincoln  and  Grant,  to  embrace 
the  entire  United  States,  territories  and  all,  and  hold  them  together, 
in  spite  of  themselves,  as  one  Union.  It  seems  to  me  that  we  of 
Illinois  have  distanced  all  the  East  in  cereals,  in  our  growth  of  wheat 
and  corn,  and  have  managed  to  send  our  crops  to  market.  It  may 


9 


be  that  our  Board  of  Trade  in  Chicago  is  not  spotless  in  its  virtue, 
but  it  is  the  wonder  of  the  business  world. 

Let  us  not  boast  that  we  would  have  been  wiser  than  Fisher 
Ames  had  we  lived  in  his  day.  New  and  strange  elements  have 
come  into  the  problem  of  civilization  and  human  progress  since  our 
first  Congress  in  1790.  Then  the  only  mode  of  transit  on  land  was 
by  beasts  of  burden,  and  by  water,  by  wind  and  sail.  Now  steam 
and  electricity  transport  us  with  lightning  speed.  Then,  news  was 
wearily  and  slowly  carried  by  man  and  horse  and  boat ;  now,  the 
net-work  of  wire  thrills  the  world  with  tidings  without  an  instant's 
delay.  The  inventions,  which  have  utilized  these  forces,  have 
pushed  man  forward  on  every  line  of  activity  and  endeavor  with 
unexampled  speed.  The  happy  accident  of  the  discovery  of  gold 
and  silver  on  our  Pacific  slope  and  coast,  drew  population  in  crowds 
to  California  and  Oregon,  and  gave  those  regions  towns  and  cities, 
and  made  possible  transcontinental  railroads  by  fifty  years  in  advance 
of  what  the  demands  of  emigration,  in  its  natural  and  normal  pro¬ 
gress,  would  have  required  and  justified.  The  termini  were  supplied 
at  the  Golden  Gate  and  the  Columbia  River  and  Vancouver’s  Sound, 
which  joined  hands  with  the  cities  of  the  East  in  holding  the  iron 
rails  which  stretched  across  the  immense  sweep  of  lonely  wilderness 
which  lies  between,  and  hurried  our  people  to  settle  and  build  up 
into  States  our  younger  sisters  in  Colorado,  Montana,  Wyoming, 
Idaho,  the  Dakotas,  and  Washington. 

All  this  has  come  since  the  organization  of  our  government,  and 
no  mere  man  could  have  foretold  its  coming.  It  explains  the  vision 
which  greets  our  eyes  as  we  contemplate  our  l  nited  States  in  their 
greatness  and  power,  and  it  relieves  our  ancestors  of  folly  because 
they  did  not  anticipate  what  we  behold.  Thus  our  Fourth  of  July 
has  become  correspondingly  great  with  our  greatness,  and  we  are 
here  to-day,  fellow-citizens,  not  only  to  celebrate  our  nation's  birth¬ 
day,  but  also,  I  trust,  to  make  a  permanent  contribution  to  its  great¬ 
ness  in  laying  the  corner-stone  of  our  State  Fair  buildings. 

I  think  I  do  not  exaggerate  our  responsibility  when  I  urge  upon 
you  the  thought  that  we,  as  a  nation,  have  entrusted  to  us  the  tem¬ 
poral  well  being,  at  least,  of  all  the  earth.  V  e  stand  for  principles 
which  are  the  hope  of  all  mankind.  V  ith  our  success,  men  every¬ 
where  see  light,  and  its  reflection  brightens  their  skies,  however  dis¬ 
tant.  We  have  converted,  as  the  phrase  ran  current  when  we  started 
on  our  career,  the  experiment  of  self-government  into  an  assured 
fact,  on  which  men  rely  not  as  a  possibility  or  a  probability,  but  as  a 
blessed  reality.  I  am  sure,  my  fellow-countrymen,  whatever  may  be 
our  political  preferences  and  differences,  when  we  go  down  a  little 
below  the  surface,  and  reach  the  solid  rock  of  fundamental  princi¬ 
ples  on  which  our  government  rests,  we  are  all  one  ;  and  our  heart’s 


10 


desire  and  prayer  for  our  Union  is  that  it  may  grow  stronger,  and 
last  as  the  protector  of  the  weak,  the  defender  of  the  wronged,  the 
exponent  of  liberty  and  justice  and  righteousness  as  long  as  man  is 
permitted  to  abide  upon  this  earth. 

There  may  be  issues  raised,  with  good  show  of  reason,  upon 
details  of  foreign  and  domestic  policy,  of  tariff  and  finance,  but 
there  can  be  no  difference  of  opinion  upon  the  wisdom  and  propriety 
of  what  we  are  about  to  do  to-day, — lay  the  corner-stone  of  buildings 
which  are  to  be  the  permanent  home  of  an  institution  designed  to 
promote  and  advance  the  industries  of  our  State,  to  stimulate  and 
encourage  the  mechanic  arts,  and  to  crown  with  the  rich  rewards  of 
official  recognition  and  approval  the  deserving  fruits  of  culture  in 
science,  literature,  and  the  fine  arts.  If  the  question  be  asked, 
“  What  will  best  promote  the  prosperity  and  perpetuity  of  our  insti¬ 
tutions  ?  ”  I  think  the  answer  would  promptly  rise  to  every  lip,  “  An 
industrious  people,  zealous  of  good  works,  and  animated  with  a 
desire  to  improve,  whose  motto  is,  ‘  Excelsior.’  ” 

The  purpose  of  our  State  Fair  is  to  help  to  educate  such  a 
people,  to  develop,  by  opportunity  for  display  and  competition,  such 
a  desire,  and  to  stimulate,  by  wholesome  incentives  and  rewards, 
their  resources  and  energies  and  talents.  Thus  it  will  be  seen  that 
our  State  Fair  is  an  institution  designed  to  promote  directly  the  solid 
prosperity  of  our  country,  and  so  add  to  the  greatness  of  our  Fourth 
of  July.  In  welcoming  our  friends,  as  we  most  cordially  do,  to 
Springfield,  we  may  congratulate  not  only  ourselves  but  the  whole 
people  of  Illinois,  that  our  State  Fair  is  permanently  located  here. 

It  is  no  disparagement  to  the  claims  of  other  cities  to  say,  now 
that  the  matter  is  decided,  that  this  is  the  place  for  such  an  institu¬ 
tion.  As  the  capital  of  the  State,  it  is  the  centre  of  jurisdiction ;  it 
is  the  heart  of  political,  civil,  and  military  power;  it  reaches  out  and 
holds  as  one  the  entire  State  under  its  control.  Our  Governor,  in 
certain  functions,  personates  all  our  citizens,  and  he  resides  here  ; 
our  State  House  is  the  people’s  homestead,  and  all  have  a  claim 
upon  its  hospitalities ;  hence,  when  the  children  of  the  great  family 
have  done  well  in  their  labors  on  the  many  and  diversified  lines  of 
industry  and  of  effort,  and  wish  to  exhibit  their  success  and  compare 
the  products  of  their  toil  and  genius,  should  they  not  come  home  for 
the  display  ?  Should  not  the  State  Fair  buildings  be  an  annex  to 
our  State  House  ?  It  is  the  proper  thing,  because  it  is  the  right 
thing ;  and  we  are  sure  that,  while  the  question  was  an  open  one, 
our  generous  rivals  had  much  to  say,  and  said  it  well,  for  their 
respective  cities,  they  will,  and  do  now,  acquiesce  in  the  wisdom  and 
sound  judgment  of  the  award ;  and  we  assure  our  fellow-citizens 
that  we  of  Springfield  will  do  our  very  best  to  second  the  decision 
of  the  Commissioners  in  our  favor  with  the  constant  endeavor  on 


11 


our  part  to  make  our  State  Fair  an  ever  increasing  success  as  time 
runs  on. 

We  have  no  wish,  since  it  would  not  be  modest,  to  compare 
ourselves  with  our  sister  cities,  but  we  may  remind  ourselves  that  in 
the  world’s  history,  hitherto,  the  secret  of  power,  which  has  moved 
mankind  and  told  most  largely  and  effectually  upon  the  future,  had 
not  been  found,  as  a  rule,  in  the  biggest  cities  and  the  most  influen¬ 
tial  provinces  of  the  earth.  The  catalogue  of  worthies,  as  we  run 
our  eye  down  the  list  of  illustrious  men  who  have  been  heroes  in 
war,  statesmen  in  peace,  stars  in  literature  and  science,  martyrs  for 
principle,  benefactors  and  helpers  of  their  race,  have  come  for  the 
most  part  from  humble  homes  and  places  of  no  high  repute.  Egypt 
is  the  mother  of  science  and  art,  but  he  who  first  made  her  greatness 
known  was  the  son  of  a  slave,  Moses,  the  famous  law-giver  of  the 
Jews.  Rome  was  the  capital  of  the  ancient  world,  but  her  generals, 
statesmen,  poets,  orators,  historians,  came,  in  most  instances,  from 
insignificant  cities  and  rural  villages.  Napoleon  Bonaparte  was  not 
born  in  Paris,  nor  Wellington  in  London,  nor  Washington  in  New 
York  or  Philadelphia,  nor  Lincoln  in  Chicago.  Great  cities  now 
dominate  the  world,  which  man  makes,  because  they  are  the  financial 
centres,  and  money  stealthily  draws  the  human  heart  to  follow  it, 
and  warps  if  it  does  not  win  the  affections.  But  there  are  mightier 
forces  than  money,  which  render  money  powerless,  dry  up  its  springs, 
and  divert  its  streams  into  new  channels. 

The  mighty  rivers  of  the  earth  are  not  what  they  were  as  the 
highways  of  commerce  ;  and  the  steam-whistle  and  the  engine  have 
whistled  down  the  wind,  and  dismissed  the  oar  and  sail  and  beast  of 
burden,  as  of  comparatively  little  use  any  longer.  Back  of  money 
are  the  busy  brain  and  the  muscles  and  sinews  of  the  sons  of  toil, 
and  these  generate  the  forces  which  control,  or  ought  to  control,  and 
must  control,  mere  money.  Hence,  great  cities,  even,  are  dependent 
upon  the  country,  and  the  country  always,  in  a  friendly  way,  holds 
them  in  siege.  Without  the  wheat,  the  corn,  the  beef,  the  pork,  the 
vegetables  and  the  fruit,  which  the  country  supplies,  New  York,  Phil¬ 
adelphia,  and  even  Chicago,  would  surrender  at  discretion,  and  cry, 
“I  starve.” 

The  truth  is,  my  friends,  we  are  mutually  dependent  upon  each 
other,  and  we  ought  to  make  that  blessed  relationship  of  universal 
brotherhood  of  reciprocal  advantage  to  each  other,  and  we  would, 
were  we  what  we  ought  to  be,  unselfish,  high-toned,  generous.  Then 
the  great  would  help  the  poor  and  the  poor  would  help  the  great. 
The  cities  would  not  be  arrayed  against  the  country,  nor  the  country 
against  the  cities.  Then  agriculture,  trade  and  commerce,  the 
mechanical  industries  and  the  learned  professions,  would  not  be 
hostile  rivals,  but  fraternal  co-workers  in  the  splendid  effort  to  ben- 


12 


efit  mankind.  Now,  my  fellow-citizens,  directly  upon  this  line  of 
high  endeavor  and  benevolent  aim  and  purpose,  is  the  noble  work 
which  we  begin  here  to-day,  on  our  nation’s  anniversary.  If  we  are 
successful  in  our  effort,  the  result  will  enrich  this  day  with  a  perpet¬ 
ual  stream  of  increasing  greatness,  since  it  will  essentially  help  to 
weld  our  people  together  as  one,  unify  their  interests,  and  so  make 
our  prosperity  solid  and  our  institutions  permanent. 

Let  us  see  how  this  will  come  to  pass,  and  the  brief  survey  will 
bring  our  reflections  with  which  we  welcome  you  to  a  close. 

State  Fairs,  such  as  ours,  have  an  illustrious  genesis;  they 
spring,  in  their  idea,  from  the  games  of  ancient  Greece.  These 
were  national  in  their  character,  and  impress  themselves  upon  the 
language,  life  and  manners  of  the  people.  They  were  limited  in 
their  scope,  however,  and  were  designed  to  promote  the  culture  and 
development  of  the  heathen  ideal  man,  a  sound  mind  in  a  sound 
body  ;  hence,  these  games  were  exclusively  athletic  and  intellectual 
in  their  competitions.  We  have  improved  upon  our  example  in 
widening  our  sphere  of  display  and  friendly  rivalry  to  embrace  all 
legitimate  industries  of  whatever  kind.  To  those  games  of  ancient 
Greece,  as  an  incentive  to  exertion,  we  owe  the  most  splendid  fruits 
of  human  genius  in  the  realm  of  intellect.  Dismissing  the  story  of 
the  youthful  Thucydides,  incited  to  write  his  matchless  story  of  the 
Peloponesian  war  by  listening  to  the  aged  Herodotus  as  he  read,  at 
the  games,  his  history  of  more  ancient  times;  dismissing  this  as  per¬ 
haps  apocryphal,  we  know  that  the  great  dramatists  of  Greece  won 
their  splendid  triumphs  at  these  games,  and  left  their  plays  for  all 
future  generations  to  admire.  These  games  stimulated  ancient 
Hellas  to  produce  such  soldiers  as  kept  the  pass  of  Thermopylae 
and  won  the  sea-fight  at  Salamis,  and  made  the  Macedonian  pha¬ 
lanx  invincible ;  such  orators  as  Demosthenes;  such  dramatists  as 
FEschuylus,  Euripides  and  Sophocles;  such  poets  as  Pindar,  and 
such  painters  as  Appelles. 

Possibly  we  ought  not  to  lose  the  tie  of  connection,  —  call  it  a 
happy  accident  if  you  will,  but  it  is  very  interesting  and  curious  not¬ 
withstanding,- — the  tie  of  connection  which  unites  our  national  birth 
year,  1776,  with  the  institution  of  the  greatest  of  the  Grecian  games, 
the  Olympic,  in  the  year  776  before  Christ.  Thus  the  day  brings  to 
remembrance  A.  D.  1776,  and  the  laying  of  our  corner-stone  brings 
into  view,  as  the  progenitor  of  our  State  Fair,  Iphitus,  in  the  dim 
twilight  of  history,  instituting  the  Olympic  games  in  776  B.  C. 

As  the  scope  of  our  Fair  is  more  extensive  and  inclusive  than 
was  the  sphere  of  the  ancient  games,  so  the  stimulus  to  exertion, 
and  the  educating  and  uplifting  power  of  the  display  and  compe¬ 
tition,  will  reach  further.  Indeed,  I  presume  that,  if  not  now,  very 
soon  all  labor,  of  whatever  description,  will  be  welcomed  here  to 


13 

exhibit  its  fruits,  and  that  rewards  will  be  provided  to  encourage 
and  crown  real  merit  of  every  sort  and  kind. 

This  State  Fair  is  an  advertisement  of  what  our  great  and 
glorious  State  is  and  has,  of  what  she  is  in  herself, — extent,  surface, 
soil,  climate,  resources, — and  of  what  she  has  added  to  herself  in 
her  people,  their  genius,  talent,  productive  power,  with  the  active 
brain  and  the  strong  arm.  Illinois  is  not  the  largest  State  in  terri¬ 
torial  extent,  but  she  is  unique  in  one  respect.  She  has  less  waste 
surface  in  comparison  with  her  size  than  any  of  her  sisters.  Her 
soil  is  of  unexampled  fertility,  and  there  is  less  of  it  that  cannot  be 
furrowed  by  the  plow  than  elsewhere  can  be  found  in  any  equal  tract 
of  territory.  The  climate  matches  the  soil  in  contributing  to  suc¬ 
cess  in  agriculture,  and  hence  the  crops  of  corn  and  wheat  are  such 
that  only  machinery  could  gather  them. 

Nature,  in  her  bountiful  and  beneficent  provision  for  the  welfare 
and  wealth  of  our  State,  kept  far  away  the  mountains  and  even  hills 
of  large  proportions  from  her  borders ;  the  stretch  of  level  surface, 
slightly  broken  in  the  north  and  south  by  gentle  undulations,  and 
mostly  free  from  rock  or  stump  or  stone,  seems  to  invite  farm 
machinery  of  every  sort,  and  say,  “  Here  is  the  field  where  culti¬ 
vator,  mower,  reaper,  can  do  their  work  without  let  or  hindrance,  or 
risk  of  injury  from  any  obstruction.’' 

It  is  true  our  level  country  here  in  Central  Illinois  is  open  to 
the  criticism  from  visitors  that  it  seems  “monotonous.”  I  remem¬ 
ber  to  have  heard  a  venerable  lady  from  the  mountainous  region  of 
Pennsylvania  bring  this  charge  against  our  prairies  here.  It  was 
repeated  until  I  felt  that  Illinois  ought  to  be  vindicated  and  Penn¬ 
sylvania  put  at  disadvantage,  and  at  length  I  said,  when  I  could  bear 
the  imputation  of  monotony  no  longer  without  reply  :  “  Madam,  I 

regret  very  much  to  hear  you  reproach  my  adopted  State  in  this,  not 
so  much  for  the  sake  of  Illinois  as  on  your  own  account,  since  it 
shows  me  conclusively  that,  unconsciously  to  yourself,  your  moral 
and  spiritual  natures  are  not  educated  as  they  should  be,  or  you 
would  give  the  preference  to  level  Illinois  over  mountainous  Penn¬ 
sylvania.  I  will  show  you  how  this  is,”  I  added,  as  she  looked 
inquiringly  at  me.  “When  I  am  in  Central  Pennsylvania,  where  the 
Alleghanies  tower  aloft,  I  look  down  at  my  feet,  and  of  course  I  see 
the  ground  ;  I  lift  my  eyes  to  the  level  of  a  man's  head,  and  still  1 
see  the  earth  all  around  me  ;  I  lift  them  still  higher,  to  the  roofs  of 
your  houses,  and  still  the  earth  confronts  me;  still  higher  I  lift 
them,  to  the  loftiest  branches  of  your  tallest  trees,  and  still  I  see  the 
earth.  At  length,  with  painful  effort,  I  succeed  in  catching  a  glimpse 
of  the  sky  directly  above  me.  Your  State,  madam,  is  of  the  earth, 
earthy,  and  you  have  repeatedly  avowed  that  you  prefer  it  to  mine, 
which  is  a  heavenly  country,  a  celestial  land, — for,  observe,  my  dear 


14 


madam,  as  soon  as  you  raise  your  eyes  from  your  feet  in  Illinois  you 
begin  to  see  the  sky,  and  it  stretches  over  you  like  a  curtain ;  it  is 
God  s  tent  where  he  bids  us  dwell,  and  this  ‘monotony,’  as  you  call 
it,  we  esteem  our  greatest  glory ;  our  covering  is  beautiful,  and  the 
beneficent  Father  charges  it  with  light  and  shade  from  sun  and  cloud, 
varying  with  the  changing  hours  of  the  day,  and  He  paints  it  with 
vermillion  and  amber  and  soft  tints  of  peach  and  pearl  and  lovely 
gray ;  and,  oh  !  the  depth  of  its  exquisite  blue  !  and  then  at  night 
we  see  so  many  stars ;  and  when  the  storm  clouds  lower,  we  see  the 
whole  of  heaven’s  display  of  electricity.  Oh  !  our  days  are  full  of 
diversified  beauty,  and  our  nights  are  glorious  in  calm  with  the  infin¬ 
ities  of  the  sky,  and  in  tempest  are  awful  with  the  wind  and  the 
lightning  and  the  thunder.  Our  monotony  gives  us  all  this,  and 
more,  and  we  would  not  exchange  our  inheritance  for  all  your  variety, 
which  symbolizes  the  chances  and  changes  of  this  mortal  life,  and 
your  mountains,  which  lift  the  earth  around  you,  and  make  your  home 
pre-eminently  of  the  earth,  earthy.” 

Our  answer  to  our  lady  friend  suggests  that  while  Illinois  has 
no  mountains,  still  she  has  coal  and  salt  and  metals  and  beasts  and 
birds  and  flowers  and  fruits.  Her  fishes  are  not  her  boast,  since 
her  water  surface  is  very  limited,  and  her  largest  rivers  and  lakes  she 
shares  with  neighboring  States.  Her  climate  borrows  on  the  north 
something  of  the  chilliness  of  the  frozen  zone,  and  on  the  south  the 
more  than  moderate  heat  of  our  temperate  region  is  often  expe¬ 
rienced  ;  hence,  our  natural  products  of  the  soil,  in  fruit  and  flower 
and  shrub  and  tree,  present  a  larger  range  of  variety  than  almost  any 
other  State  of  our  Union.  Our  square  miles,  without  being  crowded, 
are  not  sparsely  covered  with  people.  They  have  hitherto,  since 
Illinois  was  a  State,  in  1818,  spoken  for  themselves  as  an  intelligent, 
industrious,  thrifty  and  aggressive  people,  in  the  advance  which  they 
have  made  to  be  the  third  State  in  population  and  the  first  in  mileage 
of  railroads  in  the  Union. 

Now,  our  State  Fair,  whose  permanent  location  we  signalize 
to-day  by  laying  the  corner-stone  of  its  building,  has  direct  relation 
to  all  these  elements  of  prowess  and  greatness  of  which  we  have 
spoken.  1  hrough  our  people,  the  men  and  women  and  children, 
even,  of  Illinois,  it  is  meant  to  reach  the  soil,  the  resources,  the  coal, 
the  salt,  the  lead,  the  oil,  the  gas,  the  culture  of  vegetables,  plants, 
fruits,  trees,  the  rearing  and  improvement  of  horses  and  stock,  and 
all  animals  useful  for  food  and  for  labor.  It  is  designed  to  reach 
our  people  directly,  and  encourage  them  to  cultivate  all  their  facul¬ 
ties  and  gifts  and  talents,  to  develop  the  muscle  and  sinew  in  the' 
toil  of  the  mechanic,  the  skill  of  touch  and  manipulation  in  the  labors 
of  the  artizan,  and  the  brain  power  in  the  production  of  works  of 
science  and  literature  and  art. 


•  15 

It  will  be  seen,  then,  fellow-citizens  of  Illinois,  that  our  act 
to-day,  in  laying  this  corner-stone  of  our  State  Fair  buildings,  has 
direct  reference  to  building  up  the  industries  of  our  noble  State,  the 
development  of  its  resources,  the  culture  and  education  of  our  people, 
and  the  winning  from  Nature  her  precious  secrets,  and  their  applica¬ 
tion  to  the  welfare  of  mankind,  in  discoveries  and  inventions,  which 
will  here  receive  recognition  and  well-merited  reward. 

The  scene  around  us  and  its  central  feature  in  the  solemnities 
of  laying  and  striking  the  corner-stone  of  the  colossal  and  stupendous 
structures  which  are  to  cover  this  site,  project  themselves  on  the  future 
like  the  mirage  which  invites  and  stimulates  the  traveller  to  push  for¬ 
ward,  and,  in  spite  of  all  difficulties,  reach  his  goal,  the  haven  of 
his  aspirations  and  desires  and  hopes.  The  simile  fads  short  of 
describing  what  we  have  in  view  as  the  evolution  of  this  hour, 
because  a  mirage  is  a  mere  reflection  of  the  physical  present,  and 
soon  dissolves  in  mist.  Our  anticipations,  as  we  group  them  and 
shape  them  and  color  them,  are  a  vision  of  success  and  beauty 
and  splendor,  based  upon  experience  and  suggested  by  developments 
from  less  promising  resources  than  we  have  now  in  hand.  Look 
forward,  and  see  how  the  soil  of  Illinois,  in  years  to  come,  will 
receive,  with  an  ever  increasing  graciousness  of  welcome,  the  seeds 
and  grains  which  are  dropped  into  its  bosom,  as  improved  methods 
of  preparation  and  planting  and  sowing  increase  its  ability  to  enter¬ 
tain  and  recompense  its  guests.  See  how  the  harvests  in  cerea1, 
fruit  and  vegetable,  will  become  more  certain  and  abundant  as 
science  joins  hands  with  Nature  and  blesses  man.  See  how  home 
industries,  with  the  cunning  fingers  of  women  and  children  to  ply 
them,  will  acquire  new  and  diversified  utility  and  beauty  under  the 
stimulus  of  public  recognition  and  legitimate  reward.  See  how 
mechanic  skill  will  become  more  exquisite  in  its  manifold  applica¬ 
tions  in  the  machine-shop  and  the  manufactory,  as  competition 
quickens  exertion.  See  how  brain  power  will  apply  itself  to  the 
object  which  God  sets  before  it  as  its  special  gift,  with  redoubled 
force,  when  there  falls  upon  it  here  the  influence  of  assured  and 
splendid  success  in  the  fields  of  literature  and  art  and  inventive 
genius.  Here  youths  and  maidens  will  stand  and  gaze  and  listen, 
and,  catching  inspiration  from  what  they  see  and  hear,  will  go  forth 
to  swell  the  catalogue  of  our  country’s  worthies,  illustrious  in  prose 
and  poetry,  in  the  drama,  music,  sculpture  and  painting.  Here 
victories  will  be  won  in  fields  where  conquest  sheds  no  blood,  and 
where  defeat  inflicts  no  shame. 

See  how  the  vision  grows  upon  us,  my  countrymen  !  I  dare  not 
trust  myself  to  go  further  in  announcing  to  you  the  details  which 
float  before  my  eyes,  of  what  our  State  Fair  will  help  to  make  a 
reality  one  hundred  years  hence.  Then  men  and  women  and  children 


16 


will  stand  here,  as  we  do  now,  and  they  will  remember  us,  and  per¬ 
chance  will  read  what  you  have  done  and  I  have  said. 

When  the  orator  of  that  distant  day,  the  Fourth  of  July,  1994, 
sums  up  the  grand  account  of  what  a  century  has  produced  for  our 
nation,  he  will  justly  claim  for  our  Empire  State,  then  embracing  full 
twenty  millions  of  happy  people  within  its  borders,  no  inconsiderable 
portion  of  what  a  hundred  years  have  wrought  for  our  mighty 
Republic.  And  when  he  does  so,  he  will  be  compelled  to  ascribe 
our  success  chiefly  to  two  things,  —  first,  to  what  our  forefathers  did 
on  this  day  in  1776,  in  renouncing  their  allegiance  to  monarchial 
institutions,  and  in  avowing  their  fidelity  at  the  cost  of  property, 
limb  and  life,  to  the  principles  of  civil  and  religious  liberty  in  their 
“  Declaration  of  Independence.”  And,  secondly,  to  what  we  are 
doing  and  have  done  to-day,  in  laying  the  corner-stone  of  our  State 
Fair  building,  —  the  home  of  industry,  thrift,  enterprise,  culture, 
refinement  and  true  gentility  in  manners  and  character.  The  Fourth 
of  July  and  our  State  Fair  go  well  together.  Let  us  keep  them 
always  mated  as  twins.  The  one  tells  us  we  are  men,  with  rights 
inherited  from  God  to  live  and  labor  and  thrive,  and  make  the  best 
of  our  estate.  The  other  tells  us  how  we  shall  be  most  likelv  to 

J 

preserve  our  rights,  and  protect  our  liberties,  by  striving  together,  in 
friendly  and  wholesome  competition,  for  the  best  results  in  our  indi¬ 
vidual  spheres  of  labor  and  of  duty.  Then  shall  we  be  one  people, 
composed,  of  course,  of  various  classes  and  conditions,  but  welded 
together  for  one  blessed  purpose,  the  development  of  the  highest  and 
happiest  type  of  humanity,  just  as  the  metals  in  a  compensation 
pendulum  must  be  different  in  order  to  accomplish  the  grand  result, 
that  it  shall  be  invariably  true,  so  that  alike  in  the  extreme  of  sum- 
mer's  heat  or  winter’s  cold  it  beats  the  same,  and  tells,  by  its  pulsa¬ 
tions,  with  unerring  exactitude,  the  passage  of  the  seconds  of  time 
and  the  footsteps  to  eternity.  Our  country  must  be  true,  righteous, 
just.  She  must  be  these  first  for  herself,  and  then  as  an  example 
for  all  others  to  copy.  She  holds  in  trust  the  welfare  of  mankind. 


250 


THE  LINCOLN  GUARD  OF  HONOR. 


II. 

Just  as  I  am,  and  waiting  not 
To  rid  my  soul  of  one  dark  blot, 

To  Thee  whose  blood  can  cleanse  each  spot, 

O,  Lamb  of  God,  I  come,  I  come. 

hi. 

Just  as  I  am  Thou  wilt  receive, 

Wilt  welcome,  pardon,  cleanse,  relieve, 

Because  Thy  promise  I  believe, 

O,  Lamb  of  God,  I  come,  I  come!  Amen. 

Right  Rev.  George  F.  Seymour,  S.  T.  D.,  LL.  D.,  Bishop  of 
the  diocese  of  Springfield,  on  being  introduced,  delivered  the 
following 

oration  : 

Fellow  Citizens,  Ladies  and  Gentlemen  : 

I  am  here  at  the  request  of  The  Lincoln  Guard  of  Honor,  to  address  you  on  this 
occasion,  the  anniversary  of  the  death  of  Abraham  Lincoln. 

I  come  to  you  from  duties  multiform  and  onerous,  and  I  must  hasten  to  a  con¬ 
clusion;  because  the  train  will  soon  be  here,  which  will  bear  me  away  to  discharge 
other  duties,  which  await  me  on  the  morrow. 

1  have  had  no  leisure  to  put  on  paper  what  I  am  about  to  say  to  you.  I  must  speak 
without  any  special  preparation,  and  I  must  therefore  crave  your  indulgence,  if 
there  should  appear  that  lack  of  finish  in  my  remarks,  which  time  and  labor  alone 
can  bestow.  Beyon  d  this  I  have  no  apology  to  offer,  since  I  hold  that  every  American 
citizen  should  be  so  conversant  .with  the  history  of  hi§  native  land,’ that  he  ought 
to  be  able,  on  a  moment’s  notice  to  give  a  creditable  account  of  himself  on  any 
important  subject,  or  in  reference  to  any  illustrious  character,  to  which  his  atten¬ 
tion  might  be  called.  Especially  should  this  be  the  case  in  regard  to  him.  whose 
memory  we  are  met  to-day  to  honor. 

The  yeais  aie  not  so  many,  nor  have  we  drifted  so  far  away  from  our  civil  war 
but  that  a  laige  piopoition  of  us,  who  are  assembled  here,  may  be  able  to  recall  as 
a  part  of  our  personal  experience  the  recollection  of  those  trying  times.  It  would 
be  more  than  a  thrice  told  tale  to  repeat  in  your  hearing  the  story  of  Lincoln’s 
life,  and  the  tragic  incidents  of  his  death  ;  it  would  be  superfluous  to  attempt  to 
delineate  his  character,  and  mark  him  off  from  ordinary  men,  by  exhibiting  those 
q  alities  and  traits,  which  so  eminently  fitted  him  for  the  position  and  the  trusts 
to  which  God  called  him. 

To  undertake  to  do  any  one  or  all  of  these  things  for  the  benefit  of  the  younger 
portion  of  my  audience  would  now  be  unnecessary,  since  competent  hands  are  en¬ 
gaged  in  preparing  for  the  press  memoirs  of  Lincoln,  which  in  part  are  already  in 
possession  of  the  public,  and  which,  when  completed,  will  leave  scarcely  anything 
to  be  desired  in  preserving  for  the  future  a  faithful  and  appreciative  sketch  of  his 
life  and  sendees. 

We  owe  a  debt  of  gratitude  to  the  men,  who  with  patient  industry  are  gathering 
from  every  available  source  the  reminiscences  of  others,  and  with  faithful  diligence 
are  adding  their  own  stores  of  personal  information,  and  with  graceful  pens  are 
moulding  the  material  into  a  narrative,  which  from  every  point  of  view,  accuracy 
of  statement,  fullness  of  detail,  and  literary  excellence,  has  rarely  been  surpassed. 


THE  LINCOLN  GUARD  OF  HONOR. 


251 


Nor  again  need  I  tell  you  how  the  residence  of  Lincoln  in  Springfield  has  asso¬ 
ciated  our  city  with  places  of  earlier  renown,  and  made  it  one  of  the  sacred  spots 
of  the  United  States,  of  which  school  children  will  leam  in  their  geographies  and 
histories,  and  whither  pilgrims  will  come  to  visit  the  home,  where  Lincoln  lived, 
and  the  tomb  where  his  body  reposes  in  death.  We  cannot  forget  that  from  this 
city,  our  city,  Abraham  Lincoln  went  forth  in  1861,  to  take  the  reins  of  govern¬ 
ment  in  the  darkest  hour  of  our  nation’s  history,  and  hold  them  firmly,  and  steadily 
while  the  storm  of  civil  war  prevailed  throughout  our  borders,  and  until  success 
rested  upon  our  cause,  and  the  preservation  of  our  Union  was  an  assured  fact. 
We  cannot  forget  that  God  permitted  him  to  live  until  the  clouds  were  breaking, 
and  then,  when  he  could  see  the  promised  land  of  peace  and  prosperity  not  far 
off,  he  fell  by  the  assassin’s  bullet,  and  when  all  was  over,  this  city  received, 
amid  a  nation’s  tears,  his  mortal  remains  as  a  sacred  trust,  and  holds  them  under 
the  shelter  of  a  noble  monument,  in  the  custo  y,  from  the  time  it  was  dedicated 
and  down  to  this  hour,  of  a  most  loyal,  devoted  and  sympathetic  guardian,  J.  C. 
Power,  Esq. 

All  this,  wre  say,  it  would  be  unnecessary  for  us  to  tell  you  again  to-day.  You 
have  heal’d  it  often  before  and  wTe  may  now  more  profitably  address  ourselves  to 
lessons  useful  for  the  present  and  the  near  future,  suggested  by  a  brief  retrospect 
of  the  past  crises  in  our  nation’s  career. 

1.  Looking  upon  our  country  as  it  presented  itself  to  the  eye  when  first  the 
white  man  came  hither  for  colonization,  it  was  one  vast  hunting  ground,  roved 
over  by  comparatively  a  few  Indians.  The  first  struggle  was  for  possession  of 
the  soil.  It  seemed  unjust  on  the  one  hand  that  the  natives  should  be  driven  out, 
and  that  strangers  should  come  in,  but  on  the  other  it  seems  even  more  unjust 
that  a  few  savages,  less  in  number  probably  than  the  population  of  Illinois  to-day, 
should  hold  a  continent,  not  for  settled  habitation,  or  cultivation,  but  simply  for 
hunting  or  fishing.  In  the  progress  of  events,  we  are  not  urging  that  the  whites 
dealt  fairly  by  their  red  brothers,  but  we  are  saying  that  the  contest  long  drawn 
out  settled  finally  a  principle,  when  our  ancestors,  after  one  hundred  and  fifty 
years,  demonstrated  the  fact  that  they  came  to  stay,  to  reclaim  the  wilderness, 
and  utilize  the  resources  of  the  country,  the  principle,  namely,  that  the  earth,  to 
the  extent  of  its  ability  to  sustain  man,  is  meant  for  his  occupation.  The  Indian 
wars  of  our  colonial  era  culminated  in  a  supreme  effort  made  by  a  warrior  states¬ 
man,  King  Philip,  at  the  close  of  the  seventeenth  century,  two  hundred  years  ago 
to  crush  the  whites,  and  drive  them  out  forever.  He  did  his  best,  he  massed  the 
tribes  near  by,  he  sought  to  induce  the  tribes  far  off  to  strike  a  simultaneous 
blow,  he  displayed  rare  tact  and  genius.  He  did  his  best  and  failed,  and  America 
became  the  home  of  the  white  man.  This  point  was  virtually  settled  then  It 
had  cost  our  forefathers  much  more  than  we  can  readily  imagine  or  tell.  It  wTas 
a  period  of  continual  hostility.  The  foe  was  always  on  their  track.  He  was  in 
ambush  by  the  roadside,  in  the  field,  near  the  meeting  house.  He  came  upon  the 
colonists  unawares  at  all  hours,  and  the  price  of  safety  was  perpetual  vigilance. 
At  last  the  victory  was  won  and  the  continent  wras  ours. 

2.  Then  came  a  second  war,  familiarly  known  as  “the  French  and  Indian,” 
because  the  French  associated  with  themselves  the  disaffected  Indian  tribes,  and 
sought  to  subdue  the  English  settlers  on  the  Atlantic  seaboard,  and  bring  the  en¬ 
tire  country  under  the  dominion  of  France.  The  question  at  issue  was,  shall 
America  be  English  or  French.  The  French  claimed  that  they  were  first  upon 
the  ground,  that  they  had  colonized  Canada  and  established  their  missions  and 


252 


THE  LINCOLN  GUARD  OF  HONOR 


trading  posts  from  the  Great  Lakes  to  the  Gulf  of  Mexico,  and  that  in  conse¬ 
quence  all  the  land  was  theirs.  Their  plan  was,  with  their  Indian  allies,  to  close 
in  from  the  north  and  west  and  hem  the  English  in  between  their  guns  and  bay¬ 
onets  and  the  sea,  and  so  compel  them  to  submit.  The  English  resisted,  and 
with  the  aid  of  the  mother  country  in  the  end  made  good  their  resistance,  and 
conquered  France,  and  settled  forever  the  question  that  this  continent  was  to  be 
dominated  by  the  English  and  not  the  French. 

3.  Out  of  this  war,  so  happily  terminated,  arose  the  differences,  which  led 
after  a  few  years  to  what  we  familiarly  call  “The  Revolutionary  War.”  The  par¬ 
ties  were  ourselves  and  that  very  Mother  Country,  who  had  so  lately  helped  us 
in  our  conflict  with  France.  England  claimed  that  as  she  had  been  put  to  great 
expense  in  equipping  armies,  and  sending  them  over  the  ocean  to  assist  us,  we 
ought  in  all  fairness  to  share  in  bearing  the  burden  of  debt,  which  the  late  war 
had  entailed,  and  accordingly  she  proceeded  without  consulting  us,  and  without 
our  consent  to  lay  taxes  upon  us.  The  taxes  were  fairly  laid  upon  articles,  which 
would  leach  the  rich  rather  than  the  poor,  but  the  principle  involved,  taxation 
without  representation,  aroused  the  indignation  of  our  ancestors,  and  for  this,  and 
many  other  grievances,  which  they  recited  in  the  Declaration  of  Independence, 
they  proclaimed  themselves  free,  and  resisted  successfully  the  attempt  of  Great 
Britain  to  coerce  them  into  obedience.  The  result  of  this  war  settled  the  charac¬ 
ter  of  our  institutions,  as  republican,  and  not  monarchical. 

4.  The  Revolutionary  war,  as  concluded  by  the  treaty  of  Paris  in  1783,  did  not 
completely  set  to  rest  the  claims  of  Britain  over  us.  She  yielded  the  land,  but 
she  would  not  give  up  the  sea.  She  asserted  her  right,  despite  our  flag  was  flying 
at  the  mast  head,  to  board  our  ships,  and  search  for  English  sailors,  and  if  she 
found,  as  she  supposed,  any  such,  to  drag  them  from  our  decks,  and  impress  them 
into  her  service. 

The  war  of  1812,  which  lasted  three  years,  vindicated  for  us  our  rights  upon 
the  ocean  as  well  as  upon  the  land,  and  so  our  independence  complete  and  entire 
was  secured. 

5.  The  Mexican  war  involved  the  issue,  whether  we  would  enlarge  our  borders 
beyond  the  limits  of  our  original  territory,  secured  to  us  by  our  success  in  the 
Revolutionary  struggle,  and  acquired  by  purchase  from  France.  The  result  was  in 
the  affirmative,  and  our  southwestern  frontier  was  advanced  far  into  what  had 
been  the  Mexican  domain  by  the  addition  of  California  to  our  Republic, 

6.  W-*  cannot  give  too  much  praise  to  the  statesmen,  who  framed  our  constitu¬ 
tion.  Considering  the  school  in  which  they  had  learned  their  politics,  resistence 
to  the  encroachments  of  centralized  power  from  Great  Britain.  Considering  the 
environment  by  which  they  were  surrounded  in  their  friends  and  allies,  the 
Fienchmen  of  that  day  on  their  march  to  anarchy,  it  is  indeed  wonderful  that  they 
elaborated  an  instrument  so  conservative  and  admirable  in  its  provisions.  The 
surprise  is  that  there  is  so  little  to  criticise.  There  was  one  element  in  our  corporate 
system,  which,  whatever  may  have  been  the  individual  opinions  and  preferences  of 
the  makers  of  our  constitution,  they  were  unable  to  eliminate,  that  element  was 
slavery.  It  was  evil  in  itself  and  evil  in  its  consequences,  but  it  was  everywhere. 

It  existed  in  every  State  from  New  Hampshire  to  Georgia.  IEhad  been  introduced 
in  colonial  days,  and  represented  a  large  amount  of  what  men  were  pleased  to  call 

propeity.  It  would  have  been  impracticable  to  legislate  it  out  of  existence,  or 
ignore  it ;  it  must  be  recognized  negatively,  if  not  positively  in  spite  of  its  absolute 
inconsistency  with  the  emphatically  avowed  principles  of  our  Declaration  of  In- 


THE  LINCOLN  GUARD  OF  HONOR. 


253 


dependence.  Accordingly  it  was  bom  with  our  birth  as  a  nation,  and  after  irritat¬ 
ing  our  system  from  our  infancy  up  until  we  were  more  than  three  score  years  and 
ten  old,  it  involved  us  in  our  latest  and  most  distressing  war,  most  distressing,  be¬ 
cause  it  was  a  war  between  brethren. 

We  need  not  trace  the  causes  which  led  up  to  this  most  fearful  outbreak.  We 
hoped,  we  trusted,  we  prayed  that  it  might  not  come,  but  when  the  flag  of  our 
country  was  dishonored  at  Fort  Sumter,  the  great  mass  of,  the  people  in  the 
north  were  united  as  one  man,  and  Springfield  sent  forth  her  Lincoln,  to  be  Presi¬ 
dent  of  the  United  States,  just  as  the  shock  of  the  conflict  began  How  heroic  he 
was,  how  strong,  how  gentle  and  patient,  because  he  was  so  strong,  how  wise  and 
sensible  and  well  balanced  we  all  very  well  know.  It  seemed  as  if  God  had  raised 
him  up  to  be  our  leader  at  this  supreme  exigency  in  our  nation’s  career.  We  feel, 
some  of  us,  if  he  had  been  spared  that  the  delicate  task  of  reconstruction  would 
have  been  conducted  on  broader,  sounder  principles,  and  that  wounds  would  have 
sooner  healed  and  fraternal  comity  have  been  sooner  restored. 

As  it  is,  we  cire  one  people  nou\  Slavery  is  gone,  the  poison  is  expelled  from 
our  system.  Our  constitution  has  been  amended,  history  has  fixed  its  meaning  on 
vital  issues,  which  once  divided  us.  It  seems  as  though  we  were  destined  to  five 
on  as  a  happy,  united  nation,  but  we  must  not  suppose  that  all  perils  are  past, 
that  all  perplexing  questions  are  settled.  This  in  the  nature  of  things  cannot  be. 
We  are  advancing  with  too  rapid  strides  in  every  element  of  growth  to  lead  an  easy , 
indolent  fife,  free  from  care  and  responsibility,  and  possibly  from  struggle.  Already 
we  are  in  the  midst  of  social  problems,  which  may  assume,  ere  we  are  aware  of  it, 
proportions  and  relations  perilous,  not  only  to  our  political  fabric,  but  to  oui 
families  and  homes.  They  involve  the  relation  of  capital  and  labor,  and  deeper 
than  this  they  reach  to  the  very  foundations  of  social  and  domestic  life. 

The  watchword,  we  may  say,  of  this  country  is  labor.  Our  immense  resources 
are  yet,  comparatively  speaking,  undeveloped.  "W  e  have  still  thousands  of  squaie 
miles  to  appropriate  and  occupy,  forests  to  fell,  cities  to  build,  lailioads  to  con¬ 
struct,  mines  to  dig,  ships  to  launch,  besides  providing  supplies  for  the  millions  of 
population  already  dwelling  on  our  soil.  Our  land  invites  the  immigrant  to  come 
here  and  labor,  with  the  promise  of  ample  remuneration  for  his  toil.  In  response, 
they  have  come  in  great  numbers,  and  are  still  pouring  in  with  evei-inci  easing 
volume.  We  welcome  them,  for  the  most  paid,  heartily,  because  they  form  a  valu¬ 
able  contribution  to  our  nation,  and  we  have  to  thank  them  foi  haring  furnished  us 
with  some  of  our  foremost  men  in  every  sphere  of  fife.  But  with  this  most  re¬ 
spectable  and  useful  class  of  immigrants,  there  comes  to  our  shores  the  scum  of 
European  cities,  the  outcasts  of  society,  whose  hearts  are  full  of  hate  for  order, 
and  society,  and  government  of  whatever  name;  whose  hands  are  against  every 
man :  who  make  war  on  all  settled  institutions — on  marriage,  on  home,  and  on 
family  life ;  who  are  the  foes  of  property,  and  courts  of  justice,  and  penal  restraints; 
who  impiously  say  there  is  no  God— the  anarchists,  the  communists,  the  nihilists, 
the  atheists.  The  danger  lies  not  simply  in  these  men  coming  to  our  soil  to 
dwell ;  it  is  not  simply  the  poison  of  their  presence  and  the  contagion  of  their  ex¬ 
ample  and  speech  which  we  have  reason  to  dread,  but  it  is  that  we  speedily  incor¬ 
porate  them  into  our  system,  we  take  the  virus  into  our  national  blood,  by  gh  ing 
them  the  franchise.  Other  nations  do  not  thus  imperil  their  safety,  nay,  their  very 
existence,  by  allowing  the  avowed  enemies  of  God  and  the  Bible,  and  maniage, 
and  home,  and  the  oath,  and  the  bonds  which  hold  mankind  together,  by  allowing 
them,  I  say,  to  vote,  and  hold  office,  and,  as  far  as  they  can,  control  the  State  for 


254 


THE  LINCOLN  GUARD  OF  HONOR. 


its  destruction,  and  not  for  its  preservation.  Here  lies  our  present  peril,  and  we 
are  wise  if  we  arouse  ourselves  to  its  threatening  aspect.  Whenever  the  relations 
of  societv  are  strained,  as  now  labor  and  capital  seem  to  be  arrayed  against  each 
other,  in  murmurs,  and  sporadic  acts  of  violence,  and  strikes,  anarchy  takes  ad¬ 
vantage  of  the  occasion  as  its  opportunity,  and  seeks  to  make  matters  worse,  and 
rejoices  in  iniquity.  It  shelters  itself  often  under  organizations,  which,  in  their 
a\owed  aims,  seem  beneficent.  It  labors  to  poison  the  minds  of  children  with  its 
diabolical  teaching,  and  corrupt  the  morals  of  women  by  its  infamous  suggestions 

This  seems  to  be  the  lesson  of  the  day  and  of  the  hour,  my  friends.  It  needs 
the  wisdom,  and  prudence,  and  patience,  and  firmness,  and  gentleness  of  a  Lincoln 
to  grapple  successfully  with  such  a  problem  as  this.  May  these  virtues  be  granted 
to  us  as  a  people,  and  the  strength  to  use  them  in  such  wise  as  to  quell  sedition 
and  every  evil  work,  and  make  us  dwell  together  in  unity  and  safety. 

Let  me  congratulate  The  Lincoln  Guard  of  Honor  and,  through  them,  the  city 
of  Springfield  that,  in  the  providence  of  God,  Lincoln  belongs  to  this  city.  Here 
he  won  his  earlier  laurels  as  a  lawyer  and  a  politician.  From  this  place  he  went 
forth,  with  your  plaudits  and  prayers,  to  assume  the  duties  of  the  presidential 
office  in  the  most  trying  hour  of  our  country’s  need ;  thither  his  body,  cold  in 
death,  was  borne  back,  amid  your  tears,  to  rest  in  your  lovely  cemetery  until  the 
resurrection.  Stars  of  smaller  magnitude  fade,  and  are  lost  to  sight  as  we  recede 
in  distance.  So  with  men  of  lesser  note,  years  obscure  them,  as  we  drift  away 
fiom  them  in  time.  Spiingfield  has  its  star,  whose  lustre  will  never  be  dimmed 
and  whose  light  will  never  go  out,  in  the  possession  of  one  of  America’s  best  and 
greatest  sons — Abraham  Lincoln. 

Mrs.  Edward  S.  Johnson  then  read  the  poem  by  H.  H. 
Brownell,  entitled 

ABRAHAM  LINCOLN. 

16.  How,  from  gray  Niagara’s  shore 

To  Canaveral’s  surfy  shoal, — 

From  the  rough  Atlantic  roar 
To  the  long  Pacific  roll ; 

For  bereavement  and  for  dole, 

Every  cottage  wears  its  weed, 

White  as  thine  own  pure  soul, 

And  black  as  the  traitor  deed. 

17.  How,  under  a  nations  pall, 

The  dust  so  dear  in  our  sight, 

To  its  home  on  the  prairie  passed 
The  leagues  of  funeral ; 

The  myriads  mom  and  night, 

Pressing  to  look  their  last. 

18.  And,  me  thinks,  of  all  the  million 

That  looked  on  the  dark  dead  face, 

Neath  its  sable  plumed  pavillion, 

The  crone  of  a  humbler  race. 

Is  saddest  of  all  to  think  on, 

And  the  old  swart  lips  that  said, 

Abraham  Lincoln,  oh  !  he  is  dead. 


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4.  The  Portrait  of  a  True  Bishop.  A  Sermon  Preached  at  the 
Consecration  of  the  Rev.  Joseph  Marshall  Francis,  D.D.,  as 
Bishop  of  the  Diocese  of  Indiana.  St.  Paul's  Church, 
Evansville,  Ind.,  St.  Matthew's  Day  [Sept.  21],  1899.  32p. 


Contents  of  Bp.  Seymour's  Sermons ,  Lectures ,  etc.  -  5  H  I C  3  ?  9  b 

1.  Public  Worship:  Traditional;  Hebrew;  Christian;  in 
America,  past,  present,  and  future.  A  Sermon  delivered  by- 
invitation  of  the  Rt .  Rev.  A.  Cleveland  Coxe,  D.D.,  LL . D . , 

Bishop  of  Western  New  York,  in  St.  Paul's  Pro-Cathedral, 

Buffalo,  N.Y.,  Wednesday  Evening,  May  24,  1893.  Utica,  N.Y.: 

Reprinted  from  the  Church  Eclectic,  1894.  20  p. 

2.  Sermon.  Delivered  Before  the  Missionary  Council  at  its 

Annual  Meeting  in  St.  James'  Church,  Chicago,  on  Sunday 
Evening,  October  22d,  1893.  "The  Missionary  Idea  in  the 

Church . "  8  p . 

3.  Prefatory  Note.  Springfield,  Ill.  Sept.  25th,  1893.  / 

Preface  to  Second  Edition.  Sp'f'd,  Sept.  20th,  1895.  / 

Sermon.  54  p. 

4.  The  Portrait  of  a  True  Bishop.  A  Sermon  Preached  at  the 
Consecration  of  the  Rev.  Joseph  Marshall  Francis,  D.D.,  as 
Bishop  of  the  Diocese  of  Indiana.  St.  Paul's  Church, 

Evansville,  Ind.,  St.  Matthew's  Day  [Sept.  21],  1899.  32p. 

5.  Consecration  of  S.  Paul's  Cathedral  Fond  du  Lac  and 
Twenty-Fifth  Anniversary  of  the  Diocese.  Sermon  by  ... 

Historical  Addresses  by  the  Rev.  William  Dafter,  D.D.,  the 
Ven.  Archdeacon  R.H.  Weller,  Jr.  [1899?]  47  p. 

6.  [15  cm.]  Christian  Knighthood,  an  Address.  Delivered 
Before  Athelstan  Commandery  No.  45  K.T.  [Knights  Templar], 
stationed  at  Danville,  Illinois,  on  Easter  Day,  April  13th, 

1884.  Chicago:  The  Living  Church  Co.,  1884.  24  p. 

7.  Two  Sermons  Memorial  of  the  Late  Rev.  James  Aaron  Bolles, 

D.D.,  Senior  Canon  of  Trinity  Cathedral,  and  Rector  L- 

Emeritus  of  Trinity  Parish,  Cleveland,  Ohio.  By  [Seymour]  Z L1  5  ^ 

and  the  Rev.  Edward  W.  Worthington,  Rector  of  Grace  Church,  l'  b  -  ,Lw ;/ 

Cleveland,  O.  [Cleve.:  Williams  Pub.,  1895]  32  p.  T/Wax"v/  t 

ytfck  lfb-j  ) 

8.  A  Sermon  Delivered  in  St.  Andrew's  Church,  Harlem,  at 

the  Request  of  the  Vestry,  Thursday,  October  19th,  1876,  in 

Memory  of  The  Rev.  George  Barnard  Draper,  S.T.D.  Late  -QtlC 

Rector  of  St.  Andrew's  Church,  Harlem,  [by  Seymour,  Dean  of 
the  General  Theological  Seminary,  &c .  {N.Y.}]  Together 

with  Various  Tributes  of  Affection  [by  Bp.  Potter  of  NY, 
etc.]  New  York:  E.  Wells  Sackett  &  Bro. ,  1876.  53  p. 


,  35b?  1  5(i 

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9.  Oration  Delivered  on  the  Occasion  of  the  Laying  of  the 

Corner  Stone  of  the  Exposition  Building,  of  the  State  Fair 
of  Illinois,  July  4th,  1894.  Boston:  George  R.  Willis, 
ptr . ,  1894 .  16  p . 

10.  [Oration  to  the  Lincoln  Guard  of  Honor,  in  Springfield, 

Ill.,  Feb.  12,  18?7  ]  PP •  250-254.  ^  ,  r 

fextrcuted  -d.  C  .  o-f  a**  Attempt 

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